περὶ ἡμῶν] on our behalf. But the apostle’s wish is completely unselfish, as he refers to the promotion of Christianity, and to himself only so far as he stands in connection with that object.
ἵνα] comp. on 2Th 1:11.
ὁ λόγος τοῦ κυρίου] Genitivus subjectivus; see on 1Th 1:8.
τρέχῃ] may run. A representation of quick and unimpeded advancing.
δοξάζηται] is passive: may he glorified. Pelt erroneously understands it as middle. But the gospel is only glorified when it is recognised as what it is, namely, as a δύναμις Θεοῦ εἰς σωτηρίαν παντὶ τῷ πιστεύοντι (Rom 1:16). Nicolas de Lyra arbitrarily limits the verb to the “miracula, veritatem ejus declarantia.”
καθὼς καὶ πρὸς ὑμᾶς] even as it is among you. A laudatory recognition of the eager desire for salvation, with which the Thessalonians surrendered themselves to the preaching of the gospel. Comp. 1Th 1:6 ff. The words are closely connected with καὶ δοξάζηται. According to Hofmann, with whom Möller, although wavering, coincides, the words are to be united with τρέχῃ, passing over καὶ δοξάζηται. Incorrectly, because δοξάζηται is a higher idea than τρέχῃ, whilst it adduces that point by which the external act of τρέχειν can only receive its internal value. Accordingly καὶ δοξάζηται is too important to be considered only as a subsidiary point “appended” to τρέχῃ.
πρὸς ὑμᾶς] see on 1Th 3:4.
2Th 3:2. In deliverance from his adversaries lay the condition that he, the apostle, could work the more effectively for the diffusion of the gospel. Theodoret: Διπλῆ μὲν ἡ αἴτησις εἶναι δοκεῖ, μία δὲ ὅμως ἐστίν· τῶν γὰρ πονηρῶν ἀνθρώπων ἡττωμένων, ἀκωλύτως καὶ ὁ τοῦ κηρύγματος συντρέχει λόγος.
ἄτοπος] is used of that which is not in its right place. Used of persons, it denotes one who does or says that which is inappropriate under the circumstances. Thus it is equivalent to ineptus (Cic. de orat. ii. 4). From “propriety” it passes to its wider ethical meaning, and is used of men who act contrary to human or divine laws. Thus it receives the general signification of bad or godless. See examples in Kypke, Observ. II. p. 145 f.; Loesner, and Wetstein.
But the Thessalonian Jews are not to be understood by the ἄτοποι καὶ πονηροὶ ἄνθρωποι, from whose persecution the apostle had already, at an earlier period, frequently suffered (so, as it would seem, Pelt), for their influence hardly extended to Corinth. Persons must be meant who were then present in Corinth itself. But we are not to think on Christians who were only so in name (Zwingli, Musculus, Hemming, Flatt, Schrader, and others), and particularly on false teachers among the Jewish Christians (Schott), but on fanatical Jews.[70] Comp. Act 18:6; Act 18:12 ff. That the adversaries of the apostle could not have been already Christians, follows from the inferential clause setting forth the naturalness of the existence of such people, οὐ γὰρ πάντων ἡ πίστις, for faith is not an affair of all, i.e. it finds not a place among all, all have not a susceptible heart for it. On the form of the expression, compare the well-known proverb: Οὐ παντὸς ἀνδρὸς ἐς Κόρινθόν ἐσθʼ ὁ πλοῦς (Strabo, viii. 6. 20, ed. Siebenk.; Suidas, T. 2, p. 739.)
ἡ πίστις] on account of the article, can only denote the Christian faith simply and generally. To understand the expression of fidelity or honesty, with Schoettgen, Moldenhauer, Koppe, Bolten, Krause, Flatt, and others, is as incorrect as to interpret it of true faith, with Schott. For in the first case οὐ γὰρ πάντες πιστοί would require to have been written, and in the second case οὐ γὰρ πάντων ἡ πίστις ἀληθής.
[70] Hammond also finds here another reference to the Gnostics!
2Th 3:3. A contrast to οὐ γὰρ πάντων ἡ πίστις, with a play upon the word πίστις, and a return to the statement in 2Th 2:16-17.
ὁ κύριος] not a designation of God (Schott, Schrader, Olshausen, and Hilgenfeld, Ztschr. f. wiss. Theol., Halle 1862, p. 261), but of Christ. His faithfulness consists in this, that He, as Protector of the church, watches over the continuance of the faith, and effects its diffusion in spite of all ἄτοποι and πονηροί. Strikingly, Calvin: “Ceterum de aliis magis quam de se anxium fuisse Paulum, ostendunt haec ipsa verba. In eum maligni homines improbitatis suae aculeos dirigebant, in eum totus impetus irruebat: curam interea suam ad Thessalonicenses convertit.”
τοῦ πονηροῦ] is, by Calvin, Musculus, Estius, Piscator, Menochius, Nat. Alexander, Benson, Bengel, Baumgarten, Moldenhauer, Macknight, Olshausen, Hofmann, also Cornelius a Lapide, Er. Schmid, and Beza, though not decidedly held by the latter, understood as masculine, accordingly as a designation of the devil. In itself nothing can be objected against this interpretation, as in Mat 13:19 and elsewhere frequently in the N. T., also with Paul in Eph 6:16, ὁ πονηρός is found in this sense. But here this interpretation is untenable, because ὃς στηρίξει ὑμᾶς καὶ φμλάξει ἀπὸ τοῦ πονηροῦ evidently resumes στηρίξαι ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ, 2Th 2:17, and only arranges it positively and negatively. But if τοῦ πονηροῦ corresponds to the negation of the position ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ, it must be neuter, and denote moral evil generally. But it would be arbitrary to make this neuter equivalent to τῶν πονηρῶν ἀνθρώπων, to which Koppe and Flatt give their countenance.
2Th 3:4. The apostle has confidence in Christ that He will come to the assistance of the Thessalonians, promoting their faith and protecting them; but he is likewise confident in them, that they on their part will not fail in obedience to the apostle’s commands. Thus the apostle paves the way for a suitable transition to the exhortation in 2Th 3:6 ff.
ἐν κυρίῳ] a statement of the element of his confidence annexed to πεποίθαμεν ἐφʼ ὑμᾶς, in order to express that the apostle’s confidence in his readers was one founded on Christ, caused by the participation of Christianity. Comp. Gal 5:10; Php 2:24; Rom 14:14.
ἐφʼ ὑμᾶς] see Meyer on 2Co 2:3.
καὶ ποιεῖτε] does not still belong to the protasis (see Erasmus on the passage), but begins the apodosis.
2Th 3:5. A fresh involuntary effusion of piety on the part of the apostle, by means of which he calls down the divine blessing on every action of man as a condition of its success. Theodoret: ʼΑμφοτέρων ἡμῖν χρεία, καὶ προθέσεως ἀγαθῆς καὶ τῆς ἄνωθεν συνεργείας. To assume that 2Th 3:5 was added by Paul, because he could not yet entirely trust the Thessalonians (de Wette), is without foundation.
ὁ κύριος] Christ, as in 2Th 3:3-4.
κατευθύναι ὑμῶν τὰς καρδίας εἰς τὴν ἀγάπην τοῦ Θεοῦ] direct your hearts to the love of God, namely, in order to be filled and pervaded by it, not in order to remain contemplating it (Koppe, Olshausen).
ἡ ἀγάπη τοῦ Θεοῦ] is not “amor a deo praeceptus” (Clericus), or “amor, quem deus hominum quasi infundit animis” (Pelt), also not the love of God to men, which was to be the pattern for Christian brotherly love (Macknight, Koppe), or, more specially, the manifestation of the love of God in Christ and in His work of redemption (Olshausen, Riggenbach); but love toward God (Gen. object.). Paul wishes the Thessalonians to be inspired with it, because it is the centre uniting all commandments; comp. Mat 22:37 ff.
καὶ εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ] Oecumenius, Ambrose, Faber Stapulensis, Erasmus, Vatablus, Cornelius a Lapide, Beza, Bernard a Piconio, and Benson, to whom recently Hofmann has attached himself, understand by this the patient waiting for Christ, that is, for His coming. Erroneous, because-(1) ἀναμονήν (comp. 1Th 1:10) would require to be written instead of ὑπομονήν; and (2) the idea of patient waiting, by which addition the statement becomes only suitable, would require to be expressly brought forward by an additional clause. The stedfastness of Christ (Gen. possessiv.) is meant, inasmuch as the endurance which the Christian manifests in tribulation for the sake of the gospel is in its nature nothing else than the stedfastness which was peculiar to Christ Himself in His sufferings. Comp. the analogous expression τὰ παθήματα τοῦ Χριστοῦ, 2Co 1:5, and Meyer in loco. The simple genitive cannot express stedfastness for the sake of Christ, as it is usually explained.
2Th 3:6. Παραγγέλλομεν δέ] An application of the general ἃ παραγγέλλομεν, 2Th 3:4, to a special case.
ἐν ὀνόματι τοῦ κυρίου ἡμῶν ʼΙ. Χρ.] belongs to παραγγέλλομεν, not to what follows. A solemn reference to the high authority for this injunction. Comp. 1Co 5:4.
στέλλεσθαι ἀπό τινος] to withdraw himself from every one, to avoid his company. Comp. ὑποστέλλειν ἑαυτόν, Gal 2:12, and ὑποστέλλεσθαι, Heb 10:38.
ἀτάκτως] see on 1Th 5:14.
κατὰ τὴν παράδοσιν, ἣν κ.τ.λ.] refers not to instruction by the example of the apostle (Chrysostom, Theodoret, Oecumenius, Theophylact, Hofmann), which is first mentioned in what follows, but to the definite instruction which the apostle had given to them orally, during his presence at Thessalonica (comp. 2Th 3:10; 1Th 4:11), and then confirmed by writing (1Th 4:11-12).
παρελάβοσαν] A well-known constructio ad sensum adapted to the collective form ἀπὸ παντὸς ἀδελφοῦ. See Kühner, II. p. 42.
On the verbal form, comp. Sturz, de dial. Alex. p. 60; Lobeck, ad Phryn. p. 349.
2Th 3:7. Confirmation of κατὰ τὴν παράδοσιν, ἣν παρελάβοσαν. The instruction imparted was sufficiently known to the readers: what Paul commanded, he practically exhibited by his own conduct.
αὐτοί] ye yourselves, without it being necessary for me to speak much about it.
πῶς δεῖ μιμεῖσθαι ἡμᾶς] a concise expression, meaning: What is your incumbent walk, and how, in consequence of it, ye will be my imitators.
ὅτι] for. Unnaturally, Hofmann: ὅτι is to be translated by that, and is added as a parallel expression to πῶς δεῖ μιμεῖσθαι ἡμᾶς, in which also 2Th 3:9 is absorbed.
ἀτακτεῖν] equal to ἀτάκτως περιπατεῖν, 2Th 3:6. Only here in the N. T.
2Th 3:8. See on 1Th 2:9.
δωρεάν] by way of gift.
ἄρτον φαγεῖν] to eat bread (Mar 3:20; Luk 14:1; ἄρτον ἐσθίειν, Mat 15:2), has as the Hebrew אָכַל לֶהֶם (Gen 43:25; 2Sa 9:7; Pro 23:6, etc.) the idea of eating generally, so that it is not to be distinguished from the simple φαγεῖν (Mar 6:31) or ἐσθίειν (2Th 3:10). ἄρτον φαγεῖν παρά τινος denotes: to have maintenance from any one, without care on our part.
ἐργαζόμενοι] is not to be taken in the sense of temp. finit. (Flatt and others), but ἐν κόπῳ … ἐργαζόμενοι is to be taken together, and forms a statement of mode attached to ἄρτον ἐφάγομεν in contrast to δωρεάν. Yet we may, with Winer, p. 314 [E. T. 442], de Wette, and Hofmann, assume that to ἐφάγομεν, as a contrast to δωρεάν, are added first ἐν κόπῳ καὶ μόχθῳ taking the place of an adverb, and then to this νύκτα καὶ ἡμέραν ἐργαζόμενοι as a parallel clause.
2Th 3:9. Paul has indeed the right to be maintained by the churches, but he freely renounces this right, in order to present believers with a good example. Comp. 1Co 9:4 ff.
οὐχ ὅτι] My meaning is by no means that; by no means as if. A restriction of the previous statement, in order to prevent a possible misunderstanding. Comp. 2Co 1:24; 2Co 3:5; Php 3:12; Php 4:11; Php 4:17; Hartung, Partikellehre, II. p. 153 f.
ἐξουσίαν] power or authority, sc. τοῦ δωρεὰν φαγεῖν ἄρτον.
On ἑαυτούς, comp. Bernhardy, Syntax, p. 272; Winer, p. 136 [E. T. 187].
2Th 3:10. A further reason, along with the example of the apostle, which should preserve them from ἀτάκτως περιπατεῖν.
γάρ] co-ordinate with the γάρ in 2Th 3:7. καί cannot serve to bring out ὅτε ἦμεν πρὸς ὑμᾶς (so Hofmann), so that it would be explained, with Theodoret: Οὐδὲν καινὸν ὑμῖν γράφομεν, ἀλλʼ ἅπερ ἐξ ἀρχῆς ὑμᾶς ἐδιδάξαμεν. For ὅτε ἦμεν πρὸς ὑμᾶς is no new additional idea, but only again resumes what was at least already implied in 2Th 3:7-8. Καί must accordingly be taken with τοῦτο παρηγγέλλομεν ὑμῖν, and the emphasis lies on τοῦτο, which is placed first. The meaning is: for even when we were with you, this we commanded you.
τοῦτο] namely, what follows: ὅτι εἴ τις κ.τ.λ.
εἴ τις οὐ θέλει ἐργάζεσθαι, μηδὲ ἐσθιέτω] was a Jewish proverb; see Schoettgen and Wetstein in loco. It has its root in the expression in Gen 3:19, that man in the sweat of his brow shall eat his bread.
οὐ θέλει] Bengel: Nolle vitium est.
2Th 3:11. The reason for reminding them of this saying, 2Th 3:10. Arbitrarily, Hofmann: γάρ refers to the whole section 2Th 3:6-10. The verb περιεργάζεσθαι is only found here in the N. T. (but comp. περίεργος, 1Ti 5:13, and τὰ περίεργα πράσσειν, Act 19:19). It denotes a bustling disposition, busy in useless and superfluous things, about which one should not trouble himself. Paul thinks on the fanatical excitement, on account of which one busied himself about everything except the fulfilment of the duties of his earthly calling. περιεργαζομένους forms a paronomasia with μηδὲν ἐργαζομένους.[71] Comp. Quintilian, inst. orat. vi. 3. 54: Afer enim venuste Mallium Suram, multum in agendo discursantem, salientem, manus jactantem, togam dejicientem et reponentem, non agere dixit sed satagere.
[71] Ewald translates it: “nicht Arbeit treibend, sondern sich herumtreibend.”
2Th 3:12. Καὶ παρακαλοῦμεν] sc. αὐτούς.
μετὰ ἡσυχίας ἐργαζόμενοι] with quietness, i.e. applying yourself to your earthly calling, subjectively with a quiet and collected mind, and objectively with noiseless modesty. Contrast to μηδὲν ἐργάζεσθαι ἀλλὰ περιεργάζεσθαι. Comp. 1Th 4:11.
ἑαυτῶν] emphatic, their own bread, that is to say, their self-earned sustenance, avoiding a maintenance which depends on the charity of others.
2Th 3:13. The apostle again turns himself to those who had kept themselves free from this fault.
ἐκκακεῖν] with the following participle (see Kühner, II. p. 369) denotes to be weary in doing something.
καλοποιεῖν] cannot signify “to be charitable” (Calvin, Estius, Flatt, Pelt, de Wette, Bloomfield, Ewald, Bisping, and most critics), so that the sense would be: But suffer not yourselves, through those who abuse your charity, to be restrained from exercising charity in general. The verb can only denote, so act as is right and proper. Comp. Gal 6:9. As Paul still speaks, even in 2Th 3:14-15, of the special matter which he treated of in the preceding words, καλοποιεῖν cannot be understood in its most general sense, but must be referred to the matter in question. Accordingly, the apostle requires that those who had kept themselves free from this fault should not be weary in doing what is right and proper, that is to say, that they should not suffer themselves to be infected with the evil example given.[72]
[72] Also Olshausen understands καλοποιεῖν only of doing good in general, but arbitrarily refers it-because anticipating the contents of ver. 15-to the loving and forbearing treatment of the brethren.
2Th 3:14. Διὰ τῆς ἐπιστολῆς] is, by Nicolas de Lyra, Luther, Calvin, Musculus, Hemming, Bullinger, Lucius Osiander, Balduin, Grotius, Calovius, Clericus, Sebastian Schmid, Bengel, Moldenhauer, Zachariae, Koppe, Krause, Pelt, Winer, p. 108 [E. T. 147], and others, united with what follows. It is usually explained: If any obey not my word, note that man to me in writing, sc. in order that I may direct what punishment is to be inflicted on him. But this interpretation is to be rejected-(1) on account of the article τῆς, which, if unforced, can only denote a definite epistle lying before them, not an epistle to be written only at a later period; (2) as the inversion of the words: διὰ τῆς ἐπιστολῆς τοῦτον σημειοῦσθε, instead of the natural order: τοῦτον διὰ τῆς ἐπιστολῆς σημειοῦσθε, would not be justified; (3) lastly, because it is very improbable that Paul should still have retained for himself a statement of the punishment, as he has already in 2Th 3:6 stated the mode of punishment, and again repeated it in this verse, commanding them to withdraw from the society of every brother acting contrary to his admonitions. But interpretations in this connection, as that of Bengel: “notate notâ censoriâ, hanc epistolam, ejus admonendi causa, adhibentes eique inculcantes, ut, aliorum judicio perspecto, se demittat,” or that of Pelt: “eum hac epistola freti severius tractate,” alter the idea of the verb σημειοῦσθαι. We are obliged to unite διὰ τῆς ἐπιστολῆς with τῷ λόγῳ ἡμῶν. So, correctly, Chrysostom, Clarius, Estius, Piscator, Andrew Osiander, Aretius, Menochius, Vorstius, Cornelius a Lapide, Beza, Fromond., Hammond, Nat. Alexander, Joachim Lange, Harduin, Whitby, Benson, Bolten, Flatt, Schott, Olshausen, de Wette, Baumgarten-Crusius, Bloomfield, Alford, Ewald, Bisping, Buttmann, Gramm. des neutest. Sprachgebr. p. 80 [E. T. 92]; Hofmann, Riggenbach, and others. It was not necessary to repeat the article τῷ before διὰ τῆς ἐπιστολῆς, because τῷ λόγῳ ἡμῶν διὰ τῆς ἐπιστολῆς is blended into the unity of the idea of a written command. Comp. Winer, p. 123 [E. T. 169]. ἡ ἐπιστολή denotes the definite Epistle, i.e. our Second Epistle to the Thessalonians (comp. 1Th 5:27; Rom 16:22; Col 4:16); and the command expressed by that Epistle is the admonition in 2Th 3:12. The meaning is: But if any one acts contrary to my prohibition repeated in this Epistle, note that man, i.e. mark him, sc. in order to avoid intercourse with him (comp. 1Co 5:9; 1Co 5:11), and thereby to bring him to shame (and amendment); as Paul, explaining himself, expressly adds: καὶ μὴ συναναμίγνυσθε αὐτῷ, ἵνα ἐντραπῇ. This meaning also remains, if, instead of the Receptus καὶ μὴ συναναμίγνυσθε, we read, with Lachmann and Tischendorf 1, after A B D* א, the infinitive μὴ συναναμίγνυσθαι, only the form of expression being changed.
ἐντραπῇ] is passive, not middle (Pelt). Comp. Tit 2:8; 1Co 4:14; 1Co 6:5; 1Co 15:24.
2Th 3:15. But no hostile feeling against the erring was to be conjoined with this avoidance of social intercourse; on the contrary, as he is a Christian brother, advice and admonition are not to be omitted in order to convert him from his error by convincing reasons.
ὡς] united with ἡγεῖσθαι, otherwise unusual, brings still more prominently forward the subjective notion or representation implied in the verb. In a corresponding manner ὥσπερ occurs with ἡγεῖσθαι in the LXX. Comp. Job 19:11; Job 33:10.
2Th 3:16. The apostle, hastening to a conclusion, annexes a benediction to the exhortation. By ὁ κύριος τῆς εἰρήνης is meant not God, but Christ, and the genitive designates Him as the Creator and Producer of εἰρήνη.
τῆς εἰρήνης and τὴν εἰρήνην] are usually interpreted, either of mutual harmony or of peace of mind (or even, as e.g. by Schott, of both together, external and internal peace). The first-mentioned interpretation is untenable, because there is in the Epistle not the slightest trace of dissensions in the church; and the shift that the fanatical excitement in the church, and the idleness consequent upon it, might lead to external disquiet, and accordingly the wish of the apostle was occasioned with a view to the future, is far-fetched and arbitrary, because Paul prays for what was immediately to occur. There is nothing against the second interpretation, as calmness of mind or peace of soul is undoubtedly indicated by εἰρήνη (Php 4:7). See Meyer and Weiss in loco. Yet it is also admissible to understand εἰρήνη both times (corresponding to the Hebrew שָׁלוֹם; see Fritzsche, ad Rom. I. p. 22 ff.) in the sense of salvation or blessing, and, indeed, on account of the article τῆς and τήν, of the definite,-that is to say, the specifically Christian blessing or salvation. This interpretation is also supported by the fact, that as χάρις καὶ εἰρήνη at the commencement of the apostolic Epistles corresponds to the Salutem or εὖ πράττειν of profane writers, so the apostolic benediction at the conclusion of the Epistles is nothing else than the Christian transformation of the usual Valete or ἔῤῥωσθε.
διὰ παντός] always, Rom 11:10; Mat 18:10; Act 2:25.
μετὰ πάντων ὑμῶν] accordingly even with the ἀτάκτως περιπατοῦντες.
2Th 3:17-18. Autographic salutation, with a repeated benediction. Paul had not written the letter with his own hand, but dictated it Comp. Rom 16:22; 1Co 16:21; Col 4:18.
ὅ] does not stand by attraction for ὅς, nor also does it bring forward a simple special point from the foregoing (so Wieseler on Gal 6:11; and Laurent in the Stud. u. Krit. 1864, p. 639; Neutestam. Studien, Gotha 1866, p. 5: “which, namely, the autographic writing”), but it refers to the whole preceding idea: which circumstance of the salutation now written.
σημεῖον] a sign, i. e. a mark of authenticity. Comp. 2Th 2:2. Chrysostom, Theodoret, Theophylact, Bullinger, Estius, Piscator, Menochius, Cornelius a Lapide, Er. Schmid, Beza, Joachim Lange, Harduin, Benson, Bengel, Moldenhauer, Zachariae, Baur (Paulus, p. 489), Hofmann, Riggenbach, and most critics, incorrectly find this mark in the addition of the words following in 2Th 3:18; for the autographic salutation is expressly designated as this mark. But a salutation and a benediction are different from each other.
ἐν πάσῃ ἐσιστολῇ] in every Epistle, can only be referred to all the Epistles which the apostle has, perhaps, at a later period, still to write to the Thessalonians. For only for the Thessalonians, who had already been actually deceived by a false Pauline Epistle, and led into error, was such a precaution of practical importance against a new deception. Besides, if ἐν πάσῃ ἐπιστολῇ is to be understood absolutely instead of relatively, the autographic salutation would be found in all the Epistles of the apostle. But it is only found in 1Co 16:21 and Col 4:18.
οὕτως γράφω] thus-that is to say, in such characters as are given in 2Th 3:17-18
I write. The handwriting of the apostle was accordingly still unknown to the readers. From this it follows, that also the First Epistle to the Thessalonians was not written by the apostle’s own hand. Moreover, Zeltner (de monogrammate Pauli, Altorfii 1721), Bengel, and Moldenhauer erroneously-because transferring a modern custom into antiquity-consider that we are here to think on characters artificially twisted into a monogram by the apostle and rendered incapable of imitation. Against Zeltner, see Wolf, p. 402 ff.
1. Pray for us. Though the Lord powerfully aided him, and though he surpassed all others in earnestness of prayer, he nevertheless does not despise the prayers of believers, by which the Lord would have us aided. It becomes us, after his example, eagerly to desire this aid, and to stir up our brethren to pray for us.
When, however, he adds — that the word of God may have its course, he shows that he has not so much concern and regard for himself personally, as for the entire Church. For why does he desire to be recommended to the prayers of the Thessalonians? That the doctrine of the gospel may have its course. He does not desire, therefore, so much that regard should be had to himself individually, as to the glory of God and the common welfare of the Church. Course means here dissemination; (692) glory means something farther, — that his preaching may have its power and efficacy for renewing men after the image of God. Hence, holiness of life and uprightness on the part of Christians is the glory of the gospel; as, on the other hand, those defame the gospel who make profession of it with the mouth, while in the meantime they live in wickedness and baseness. He says — as among you; for this should be a stimulus to the pious, to see all others like them. Hence those that have already entered into the kingdom of God are exhorted to pray daily that it may come. (Mat 6:10.)
(692) “Estendue et auancement;” — “Extension and advancement.”
2. That we may be delivered. The old interpreter has rendered it, not unhappily, in my opinion — unreasonable (693) Now, by this term, as also by that which immediately follows, (τῶν πονηρῶν,) evil, Paul means wicked and treacherous men, who lurked in the Church, under the name of Christians, or at least Jews, who with a mad zeal for the law furiously persecuted the gospel. He knew, however, how much danger impended over them from both these classes. Chrysostom, however, thinks that those only are meant who maliciously oppose the gospel by base doctrines, (694) — not by weapons of violence, as for example, Alexander, Hymeneus, and the like; but for my part, I extend it generally to all kinds of dangers and enemies. He was at that time proceeding towards Jerusalem, and wrote in the midst of his journeyings. Now, he had already been divinely forewarned that imprisonments and persecutions awaited him there. (Act 20:23.) He means, however, deliverance, so that he may come off victorious, whether by life or by death.
All have not faith. This might be explained to mean, “Faith is not in all.” This expression, however, were both ambiguous and more obscure. Let us therefore retain Paul’s words, by which he intimates that faith is a gift of God that is too rare to be found in all. God, therefore, calls many who do not come to him by faith. Many pretend to come to him, who have their heart at the farthest distance from him. Farther, he does not speak of all indiscriminately, but merely animadverts upon those that belong to the Church: for the Thessalonians saw that very many held faith in abhorrence; (695) nay, they saw how small was the number of believers. Hence it would have been unnecessary to say this as to strangers; but Paul simply says that all that make a profession of faith are not such in reality. Should you take in all Jews, they appeared to have nearness to Christ, for they ought to have recognized him by means of the law and the prophets. Paul, there can be no question specially marks out those with whom he would have to do. Now, it is probable that they were those who, while they had the appearance and honorary title of piety, were nevertheless very far from the reality. From this came the conflict.
With the view of shewing, therefore, that it was not groundlessly, or without good reason, that he dreaded contests with wicked and perverse men, he says that faith is not common to all, because the wicked and reprobate are always mixed with the good, as tares are with the good wheat. (Mat 13:25.) And this ought to be remembered by us whenever we have annoyance given us by wicked persons, who nevertheless desire to be reckoned as belonging to the society of Christians — that all men have not faith. Nay more, when we hear in some instances that the Church is disturbed by base factions, let this be a shield to us against offenses of this nature; for we shall not merely inflict injury upon pious teachers, if we have doubts as to their fidelity, whenever domestic enemies do them harm, but our faith will from time to time waver, unless we keep in mind that among those who boast of the name of Christians there are many that are treacherous. (696)
(693) Importunos . Wiclif (1380) renders it noyous. —Ed.
(694) “Fausses et peruerses doctrines;” — “False and perverse doctrines.”
(695) “En horreur et disdain;” — “In horror and disdain.”
(696) “Qu’il y a beaucoup d’infideles, desloyaux, et traistres;” — “That there are many that are unbelieving, disloyal, and traitorous.”
3. But God is faithful. As it was possible that their minds, influenced by unfavorable reports, might come to entertain some doubts as to Paul’s ministry, having taught them that faith is not always found in men, he now calls them back to God, and says that he is faithful, so as to confirm them against all contrivances of men, by which they will endeavor to shake them. “They, indeed, are treacherous, but there is in God a support that is abundantly secure, so as to keep you from giving way.” He calls the Lord faithful, inasmuch as he adheres to his purpose to the end in maintaining the salvation of his people, seasonably aids them, and never forsakes them in dangers, as in 1Co 10:13,
God is faithful, who will not suffer
you to be tried above that ye are able to bear.
These words, however, themselves shew that Paul was more anxious as to others than as to himself. Malicious men directed against him the stings of their malignity; the whole violence (697) of it fell upon him. In the mean time, he directs all his anxieties towards the Thessalonians, lest this temptation should do them any injury.
The term evil may refer as well to the thing, that is, malice, as to the persons of the wicked. I prefer, however, to interpret it of Satan, the head of all the wicked. For it were a small thing to be delivered from the cunning or violence of men, if the Lord did not protect us from all spiritual injury.
(697) “Toute la violence et impetuosite;” — “The whole violence and impetuosity.”
4. We have confidence. By this preface he prepares the way for proceeding to give the instruction, which we shall find him immediately afterwards subjoining. For the confidence which he says he has respecting them, made them much more ready to obey than if he had required obedience from them in a way of doubt or distrust. He says, however, that this hope, which he cherished in reference to them, was founded upon the Lord, inasmuch as it is his to bind their hearts to obedience, and to keep them in it; or by this expression, (as appears to me more probable,) he meant to testify, that it is not his intention to enjoin anything but by the commandment of the Lord. Here, accordingly, he marks out limits for himself as to enjoining, and for them as to obeying — that it should be only in the Lord. (698) All, therefore, that do not observe this limitation, do to no purpose resort to Paul’s example, with the view of binding the Church and subjecting it to their laws. Perhaps he had this also in view, that the respect which was due to his Apostleship might remain unimpaired among the Thessalonians, however the wicked might attempt to deprive him of the honor that belonged to him; for the prayer which he immediately subjoins tends towards this object. For provided men’s hearts continue to be directed towards love to God, and patient waiting for Christ, other things will be in a desirable state, and Paul declares that he desires nothing else. From this it is manifest, how very far he is from seeking dominion for himself peculiarly. For he is satisfied provided they persevere in love to God, and in the hope of Christ’s coming. In following up with prayer his expression of confidence, (699) he admonishes us that we must not relax in eagerness of prayer on the ground that we cherish good hope.
(698) “Voyci donc les bournes qu’il limite, et pour soy et pour eux: pour soy, de ne commander rien que par le Seigneur: a eux, de ne rendre obeissance sinon au Seigneur;” — “Mark then the limits which he prescribes both for himself and for them: for himself, not to command anything but by the Lord: for them, not to render obedience except to the Lord.”
(699) “Quand apres auoir protesté de sa confiance, il ne laisse pas d’adiouster encore la priere auec la confiance;” — “When after having declared his confidence, he omits not to add besides, prayer along with confidence.”
As, however, he states here in a summary manner the things that he knew to be most necessary for Christians, let every one make it his endeavor to make proficiency in these two things, in so far as he desires to make progress towards perfection. And, unquestionably, the love of God cannot reign in us unless brotherly love is also exercised. Waiting for Christ, on the other hand, teaches us to exercise contempt of the world, mortification of the flesh, and endurance of the cross. At the same time the expression might be explained as meaning, the patience of Christ — that which Christ’s doctrine begets in us; but I prefer to understand it as referring to the hope of ultimate redemption. For this is the only thing that sustains us in the warfare of the present life, that we wait for the Redeemer; and farther, this waiting requires patient endurance amidst the continual exercises of the cross.
He now proceeds to the correcting of a particular fault. As there were some indolent, and at the same time curious and prattling persons, who, in order that they might scrape together a living at the expense of others, wandered about from house to house, he forbids that their indolence should be encouraged by indulgence, (700) and teaches that those live holily who procure for themselves the necessaries of life by honorable and useful labor. And in the first place, he applies the appellation of disorderly persons, not to those that are of a dissolute life, or to those whose characters are stained by flagrant crimes, but to indolent and worthless persons, who employ themselves in no honorable and useful occupation. For this truly is ἀταξία, (disorder, (701)) — not considering for what purpose we were made, and regulating our life with a view to that end, while it is only when we live according to the rule prescribed to us by God that this life is duly regulated. Let this order be set aside, and there is nothing but confusion in human life. This, also, is worthy to be noticed, lest any one should take pleasure in exercising himself apart from a legitimate call from God: for God has distinguished in such a manner the life of men, in order that every one may lay himself out for the advantage of others. He, therefore, who lives to himself alone, so as to be profitable in no way to the human race, nay more, is a burden to others, giving help to no one, is on good grounds reckoned to be ἄτακτος, (disorderly.) Hence Paul declares that such persons must be put away from the society of believers, that they may not bring dishonor upon the Church.
6Now we command you in the name. Erasmus renders it — “by the name,” as if it were an adjuration. While I do not altogether reject this rendering, I, at the same time, am rather of opinion that the particle in is redundant, as in very many other passages, and that in accordance with the Hebrew idiom. Thus the meaning will be, that this commandment ought to be received with reverence, not as from a mortal man, but as from Christ himself; and Chrysostom explains it in this manner. This withdrawment, (702) however of which he speaks, relates — not to public excommunication but to private intercourse. For he simply forbids believers to have any familiar intercourse with drones of this sort, who have no honorable means of life, in which they may exercise themselves. He says, however, expressly — from every brother, because if they profess themselves to be Christians they are above all others intolerable, inasmuch as they are, in a manner, the pests and stains of religion.
Not according to the injunction — namely, that which we shall find him shortly afterwards adding — that food should not be given to the man that refuses to labor. Before coming to this, however, he states what example he has given them in his own person. For doctrine obtains much more of credit and authority, when we impose upon others no other burden than we take upon ourselves. Now he mentions that he himself was engaged in working with his hands night and day, that he might not burden any one with expense. He had, also, touched somewhat on this point in the preceding Epistle — to which my readers must have recourse (703) for a fuller explanation of this point.
As to his saying, that he had not eaten any one’s bread for naught, he assuredly would not have done this, though he had not labored with his hands. For that which is due in the way of right, is not a thing that is gratuitous, and the price of the labor which teachers (704) lay out in behalf of the Church, is much greater than the food which they receive from it. But Paul had here in his eye inconsiderate persons, for all have not so much equity and judgment as to consider what remuneration is due to the ministers of the word. Nay more, such is the niggardliness of some, that, though they contribute nothing of their own, they, envy them their living, as if they were idle men. (705) He, also, immediately afterwards declares that he waived his right, when he refrained from taking any remuneration, by which he intimates, that it is much less to be endured, that those, who do nothing, shall live on what belongs to others. (706) When he says, that they know how they ought to imitate, he does not simply mean that his example should be regarded by them as a law, but the meaning is, that they knew what they had seen in him that was worthy of imitation, nay more, that the very thing of which he is at present speaking, has been set before them for imitation.
(700) “Il defend aux Thessaloniciens d’entretenir par leur liberalite ou dissimulation l’oisiuete de telles gens;” — “He prohibits the Thessalonians from encouraging by their liberality or dissimulation the indolence of such persons.”
(701) “Desordre et grande confusion;” — “Disorder and great confusion.”
(702) “Ceste separation ou retirement;” — “This separation or withdrawment.”
(703) See Calvin on I Thessalonians; 2:9-12. — fj.
(704) “Les Docteurs et Ministres;” — “Teachers and ministers.”
(705) “Comme s’ils viuoyent inutiles et oiseux;” — “As if they lived uselessly and idly.”
(706) “Viuent du labeur et bien d’autruy;” — “Should live on the labor and substance of others.”
9. Not because we have not. As Paul wished by his laboring to set an example, that idle persons might not like drones (707) eat the bread of others, so he was not willing that this very thing (708) should do injury to the ministers of the word, so that the Churches should defraud them of their proper livelihood. In this we may see his singular moderation and humanity, and how far removed he was from the ambition of those who abuse their powers, so as to infringe upon the rights of their brethren. There was a danger, lest the Thessalonians, having had from the beginning the preaching of the gospel from Paul’s mouth gratuitously,(709) should lay it down as a law for the future as to other ministers; the disposition of mankind being so niggardly. Paul, accordingly, anticipates this danger, and teaches that he had a right to more than he had made use of, that others may retain their liberty unimpaired. He designed by this means to inflict the greater disgrace, as I have already noticed above, on those that do nothing, for it is an argument from, the greater to the less.
(707) “Ainsi que les bourdons entre abeilles ne font point de miel, et neantmoins viuent de celuy des autres;” — “As drones among bees do not make any honey, and yet live on that of others.”
(708) “Son exemple;” — “His example.”
(709) “Gratuitement et sans luy bailler aucuns gages;” — “Gratuitously, and without giving him any remuneration.”
10He that will not labor. From its being written in Psa 128:2 —
Thou art blessed, eating of the labor of thy hands,
also in Pro 10:4,
The blessing of the Lord is upon the hands of him that laboreth,
it is certain that indolence and idleness are accursed of God. Besides, we know that man was created with this view, that he might do something. Not only does Scripture testify this to us, but nature itself taught it to the heathen. Hence it is reasonable, that those, who wish to exempt themselves from the common law, (710) should also be deprived of food, the reward of labor. When, however, the Apostle commanded that such persons should not eat, he does not mean that he gave commandment to those persons, but forbade that the Thessalonians should encourage their indolence by supplying them with food.
It is also to be observed, that there are different ways of laboring. For whoever aids (711) the society of men by his industry, either by ruling his family, or by administering public or private affairs, or by counseling, or by teaching, (712) or in any other way, is not to be reckoned among the idle. For Paul censures those lazy drones who lived by the sweat of others, while they contribute no service in common for aiding the human race. Of this sort are our monks and priests who are largely pampered by doing nothing, excepting that they chant in the temples, for the sake of preventing weariness. This truly is, (as Plautus speaks,) (713) to “live musically.” (714)
(710) “De la loy et regle commune;” — “From the common law and rule.”
(711) “Aide et porte proufit;” — “Aids and brings advantage.”
(712) “En enseignant les autres;” — “By instructing others.”
(713) The passage alluded to is as follows: “Musice, Hercle, agitis aetatem “ —(“By Hercules, you pass life musically”) Plaut. Mostellariae, Act in. Sc. 2, 40. — Ed.
(714) “Plaute poete Latin ancien, quand il vent parler de gens qui viuent a leur aise, il dit qu’ils viuent musicalement, c’est a dire, en chantres. Mais a la verite on pent bien dire de ceux-ci, en tout sens qu’on le voudra prendre, qu’ils viuent musicalement;” — “Plautus, the ancient Latin poet, when he has it in view to speak of persons who live at their ease, says that they live musically, that is to say, like singers. But truly it may be well said of those persons, in every sense in which one might choose to take it, that they live musically.”
11We hear that there are some among you. It is probable that this kind of drones were, as it were, the seed of idle monkhood. For, from the very beginning, there were some who, under pretext of religion, either made free with the tables of others, or craftily drew to themselves the substance of the simple. They had also, even in the time of Augustine, come to prevail so much, that he was constrained to write a book expressly against idle monks, where he complains with good reason of their pride, because, despising the admonition of the Apostle, they not only excuse themselves on the ground of infirmity, but they wish to appear holier than all others, on the ground that they are exempt from labors. He inveighs, with good reason, against this unseemliness, that, while the senators are laborious, the workman, or person in humble life, does not merely live in idleness, (716) but would fain have his indolence pass for sanctity. Such are his views. (717) In the mean time, however, the evil has increased to such an extent, that idle bellies occupy nearly the tenth part of the world, whose only religion is to be well stuffed, and to have exemption from all annoyance (718) of labor. And this manner of life they dignify, sometimes with the name of the Order, sometimes with that of the Rule, of this or that personage. (719)
But what does the Spirit say, on the other hand, by the mouth of Paul? He pronounces them all to be irregular and disorderly, by whatever name of distinction they may be dignified. It is not necessary to relate here how much the idle life of monks has invariably displeased persons of sounder judgment. That is a memorable saying of an old monk, which is recorded by Socrates in the Eighth Book of the Tripartite History — that he who does not labor with his hands is like a plunderer. (720) I do not mention other instances, nor is it necessary. Let this statement of the Apostle suffice us, in which he declares that they are dissolute, and in a manner lawless.
Doing nothing. In the Greek participles there is, an elegant (προσωνομασία) play upon words, which I have attempted in some manner to imitate, by rendering it as meaning that they do nothing, but have enough to do in the way of curiosity. (721) He censures, however, a fault with which idle persons are, for the most part, chargeable, that, by unseasonably bustling about, they give trouble to themselves and to others. For we see, that those who have nothing to do are much more fatigued by doing nothing, than if they were employing themselves in some very important work; they run hither and thither; wherever they go, they have the appearance of great fatigue; they gather all sorts of reports, and they put them in a confused way into circulation. You would say that they bore the weight of a kingdom upon their shoulders. Could there be a more remarkable exemplification of this than there is in the monks? For what class of men have less repose? Where does curiosity reign more extensively? Now, as this disease has a ruinous effect upon the public, Paul admonishes that it ought not to be encouraged by idleness.
(716) “Les senateurs et les nobles ayent la main a la besogne, et cependant les manouuriers et mechaniques, non seulement viuront en oisiuete;” — “The senators and the nobles have their hand in the work, and in the mean time the workmen and mechanics will not only live in idleness.”
(717) “Voyla que dit S. Augustin;” — “There you have what St. Augustine says.”
(718) “Et solicitude;” — “And anxiety.”
(719) “D’vn tel sainct, ou d’vn tel;” — “Of this saint, or that.”
(720) “Vn vagabond qui va pillant;” — “A vagabond that goes a-plundering.”
(721) “Nihil eos agere operis, sed curiose satagere .”
12Now we command such. He corrects both of the faults of which he had made mention — a blustering restlessness, and retirement from useful employment. He accordingly exhorts them, in the first place, to cultivate repose — that is, to keep themselves quietly within the limits of their calling, or, as we commonly say, “sans faire bruit ,” (without making a noise.) For the truth is this: those are the most peaceable of all, that exercise themselves in lawful employments; (722) while those that have nothing to do give trouble both to themselves and to others. Further, he subjoins another precept — that they should labor, that is, that they should be intent upon their calling, and devote themselves to lawful and honorable employments, without which the life of man is of a wandering nature. Hence, also, there follows this third injunction — that they should eat their own bread; by which he means, that they should be satisfied with what belongs to them, that they may not be oppressive or unreasonable to others.
Drink water, says Solomon, from thine own fountains, and let the streams flow down to neighbors. (Pro 5:15.)
This is the first law of equity, that no one make use of what belongs to another, but only use what he can properly call his own. The second is, that no one swallow up, like some abyss, what belongs to him, but that he be beneficent to neighbors, and that he may relieve their indigence by his abundance. (723) In the same manner, the Apostle exhorts those who had been formerly idle to labor, not merely that they may gain for themselves a livelihood, but that they may also be helpful to the necessities of their brethren, as he also teaches elsewhere. (Eph 4:28.)
(722) “Ceux qui s’exercent a bon escient en quelque labeur licite;” — “Those that exercise themselves in good earnest in any lawful employment.”
(723) See Calvin on the Corinthians; vol. 2, p. 286.
13And you, brethren. Ambrose is of opinion that this is added lest the rich should, in a niggardly spirit, refuse to lend their aid to the poor, because he had exhorted them to eat every one his own bread. And, unquestionably, we see how many are unbefittingly ingenious in catching at a pretext for inhumanity. (724) Chrysostom explains it thus — that indolent persons, however justly they may be condemned, must nevertheless be assisted when in want. I am simply of opinion, that Paul had it in view to provide against an occasion of offense, which might arise from the indolence of a few. For it usually happens, that those that are otherwise particularly ready and on the alert for beneficence, become cool on seeing that they have thrown away their favors by misdirecting them. Hence Paul admonishes us, that, although there are many that are undeserving, (725) while others abuse our liberality, we must not on this account leave off helping those that need our aid. Here we have a statement worthy of being observed — that however ingratitude, moroseness, pride, arrogance, and other unseemly dispositions on the part of the poor, may have a tendency to annoy us, or to dispirit us, from a feeling of weariness, we must strive, nevertheless, never to leave off aiming at doing good.
(724) “Enuers les poures;” — “Towards the poor.”
(725) “Ne meritent point qu’on leur face du bien;” — “Do not deserve that any should do them good.”
14If any one obeys not. He has already declared previously, that he commands nothing but from the Lord. Hence the man, that would not obey, would not be contumacious against a mere man, but would be rebellious against God himself; (727) and accordingly he teaches that such persons ought to be severely chastised. And, in the first place, he desires that they be reported to him, that he may repress them by his authority; and, secondly, he orders them to be excommunicated, that, being touched with shame, they may repent. From this we infer, that we must not spare the reputation of those who cannot be arrested otherwise than by their faults being exposed; but we must take care to make known their distempers to the physician, that he may make it his endeavor to cure them.
Keep no company. I have no doubt that he refers to excommunication; for, besides that the (ἀταξία) disorder to which he had adverted deserved a severe chastisement, contumacy is an intolerable vice. He had said before, Withdraw yourselves from them, for they live in a disorderly manner, (2Th 3:6.) And now he says, Keep no company, for they reject my admonition. He expresses, therefore, something more by this second manner of expression than by the former; for it is one thing to withdraw from intimate acquaintance with an individual, and quite another to keep altogether aloof from his society. In short, those that do not obey after being admonished, he excludes from the common society of believers. By this we are taught that we must employ the discipline of excommunication against all the obstinate (728) persons who will not otherwise allow themselves to be brought under subjection, and must be branded with disgrace, until, having been brought under and subdued, they learn to obey.
That he may be ashamed. There are, it is true, other ends to be served by excommunication — that contagion may spread no farther, that the personal wickedness of one individual may not tend to the common disgrace of the Church, and that the example of severity may induce others to fear, (1Ti 5:20;) but Paul touches upon this one merely — that those who have sinned may by shame be constrained to repentance. For those that please themselves in their vices become more and more obstinate: thus sin is nourished by indulgence and dissimulation. This, therefore, is the best remedy — when a feeling of shame is awakened in the mind of the offender, so that he begins to be displeased with himself. It would, indeed, be a small point gained to have individuals made ashamed; but Paul had an eye to farther progress — when the offender, confounded by a discovery of his own baseness, is led in this way to a full amendment: for shame, like sorrow, is a useful preparation for hatred of sin. Hence all that become wanton (729) must, as I have said, be restrained by this bridle, lest their audacity should be increased in consequence of impunity.
(727) “Ce n’eust point contre vn homme mortel qu’il eust addresse son opiniastre et rebellion;” — “It would not have been against a mortal man that he had directed his stubbornness and rebellion.”
(728) “Et endurcis;” — “And hardened.”
(729) “Tous ceux qui se desbordent et follastrent;” — “All those that break out and become wanton.”
15Regard him not as an enemy. He immediately adds a softening of his rigor; for, as he elsewhere commands, we must take care that the offender be not swallowed up with sorrow, (2Co 2:7,) which would take place if severity were excessive. Hence we see that the use of discipline ought to be in such a way as to consult the welfare of those on whom the Church inflicts punishment. Now, it cannot but be that severity will fret, (730) when it goes beyond due bounds. Hence, if we wish to do good, gentleness and mildness are necessary, that those that are reproved may know that they are nevertheless loved. In short, excommunication does not tend to drive men from the Lord’s flock, but rather to bring them back when wandering and going astray.
We must observe, however, by what sign he would have brotherly love shewn — not by allurements or flattery, but by admonitions; for in this way it will be, that all that will not be incurable will feel that concern is felt for their welfare. In the mean time, excommunication is distinguished from anathema: for as to those that the Church marks out by the severity of its censure, Paul admonishes that they should not be utterly cast away, as if they were cut off from all hope of salvation; but endeavors must be used, that they may be brought back to a sound mind.
(730) “Face entameure et trop grande blessure;” — “Make an incision, and too great a wound.”
16Now the Lord of peace. This prayer seems to be connected with the preceding sentence, with the view of recommending endeavors after concord and mildness. He had forbidden them to treat even the contumacious (731) as enemies, but rather with a view to their being brought back to a sound mind (732) by brotherly admonitions. He could appropriately, after this, subjoin an injunction as to the cultivation of peace; but as this is a work that is truly Divine, he betakes himself to prayer, which, nevertheless, has also the force of a precept. At the same time, he may also have another thing in view — that God may restrain unruly persons, (733) that they may not disturb the peace of the Church.
(731) “Mesme les rebelles et obstinez;” — “Even the rebellious and obstinate.”
(732) “A repentance et amendment;” — “To repentance and amendment.”
(733) “Ceux qui sont desobeissans;” — “Those that are disobedient.”
17The salutation, with my own hand. Here again he provides against the danger, of which he had previously made mention — lest epistles falsely ascribed to him should find their way into the Churches. For this was an old artifice of Satan — to put forward spurious writings, that he might detract from the credit of those that are genuine; and farther, under pretended designations of the Apostles, to disseminate wicked errors with the view of corrupting sound doctrine. By a singular kindness on the part of God, it has been brought about that, his frauds being defeated, the doctrine of Christ has come down to us sound and entire through the ministry of Paul and others. The concluding prayer explains in what manner God aids his believing people — by the presence of Christ’s grace.
