Finally, brethren, pray for us that the word of the Lord will spread rapidly and be glorified, just as it did also with you; and that we will be rescued from perverse and evil men; for not all have faith. But the Lord is faithful, and He will strengthen and protect you from the evil one. We have confidence in the Lord concerning you, that you are doing and will continue to do what we command. May the Lord direct your hearts into the love of God and into the steadfastness of Christ. (3:1–5)

Being a pastor is the highest calling for a godly man, not only in privilege, but also in obligation. Therefore anyone who preaches and teaches the Word of God and offers himself as a spiritual shepherd for God’s flock must meet the highest of divinely established standards. It is the church’s duty to measure and hold their pastors to those standards, which Scripture so clearly and precisely defines. In a command that applies to all shepherds, Jesus told Peter, “Tend My sheep” (John 21:17). In the early days of the church, the Twelve resolved, “We will devote ourselves to prayer and to the ministry of the word” (Acts 6:4). Paul, pointing to his own example, exhorted the Ephesian elders concerning the serious and comprehensive responsibilities they had as shepherds of God’s church: “For I did not shrink from declaring to you the whole purpose of God. Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood” (Acts 20:27–28). Both Paul and Peter set forth God’s requirements for shepherding His flock (1 Tim. 3:1–7; 4:6–11; 2 Tim. 3:16–4:5; Titus 1:5–9; 1 Peter 5:1–4; cf. Heb. 13:7, 17).

Scripture is equally clear in stating the duties and responsibilities Christians have to their pastors. In his first letter to them, Paul instructed the Thessalonians about these: “We request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, and that you esteem them very highly in love because of their work” (5:12–13; see the discussion of those verses in chapter 14 of this volume). Believers are to obey that admonition so that their pastors may do their work “with joy and not with grief, for this would be unprofitable for [the flock]” (Heb. 13:17b). When pastor and people each fulfill their clear, scripturally mandated responsibilities to one another, God blesses the church and makes it powerful, effective, and joyful.

This text provides additional insight, directly from Paul’s heart, regarding what any dedicated, devoted pastor desires from his people. The apostle set forth four fundamental and obvious desires he had of the Thessalonians: that they would pray for him, that they would trust the Lord, that they would obey his divinely revealed teaching, and that they would grow spiritually.

PASTORS DESIRE THEIR PEOPLE’S PRAYERS

Finally, brethren, pray for us that the word of the Lord will spread rapidly and be glorified, just as it did also with you; and that we will be rescued from perverse and evil men; for not all have faith. (3:1–2)

Paul was without equal as a gifted and effective minister of God. His natural abilities were immense—he had the best rabbinical education; he was a brilliant, logical, and persuasive thinker and communicator; and he was spiritually perceptive and possessed much experience in missions and church planting. But none of those qualities stood alone as the source of his effectiveness. Paul testified to the Colossians, “I labor, striving according to His power, which mightily works within me” (Col. 1:29). He placed no confidence in the flesh but knew that whatever ministry success he enjoyed was due to the power of God at work in his life—a power that energized his natural giftedness for supernatural impact (cf. Gal. 2:20). Since he depended on the Lord for every aspect of his ministry, he frequently requested his people to pray for him (Rom. 15:30–32; Eph. 6:19–20; Col. 4:3; 1 Thess. 5:25; Philem. 22; cf. 2 Cor. 1:11; Phil. 1:19).

Paul faithfully prayed for the Thessalonians (1 Thess. 1:2; 2:13; 3:9–13; 5:23, 28; 2 Thess. 1:11; 2:16–17; 3:16, 18) and for the other people to whom he ministered (Rom. 1:9–10; 10:1; 2 Cor. 13:7, 9; Eph. 1:16, 18; Phil. 1:4, 9; Col. 1:3, 9; 2 Tim. 1:3; Philem. 4, 6), but he likewise needed their prayers. In his travels he constantly faced difficulty, danger, and loneliness (Acts 9:23–25; 13:50; 14:4–6; 16:16–34; 17:1–9, 14; 19:13–41; 27:26–44; 28:1–10; 1 Cor. 4:8–13; 2 Cor. 4:8–12; 6:4–10; 11:22–33; 2 Tim. 3:11). He either had to support himself (Acts 20:33–35; 2 Cor. 11:9; 2 Thess. 3:7–9) or rely on the support of others (1 Cor. 9:7–11; Gal. 6:6; cf. 1 Tim. 5:17–18). He usually preached to audiences who did not want to hear him and at places to which people did not invite him in the first place (Acts 17:16–34; 26:24–32). He depended on God’s power to strengthen and sustain him (1 Cor. 2:1–16; 2 Cor. 4:1–15; 6:3–10; 10:7–18; 12:7–10; Phil. 3:7–14; Col. 1:24–29; 1 Tim. 1:12–17; cf. Acts 16:6–10; 18:9–11; 23:11; 27:22–26), and he knew the prayers of believers before God’s throne opened that divine power through him.

Finally (loipos) can have the sense of finality, but it literally means “for the rest,” or “besides that” (e.g., 1 Cor. 1:16). Paul used the same term in Philippians 3:1 and 1 Thessalonians 4:1, and in neither instance was he ready to conclude his epistle; he was simply making a transition (“besides that … this”). In several uses of the word, it marks the transition from the letter’s doctrinal content to its practical content, as it does here. By it Paul marked his subject change from eschatology to matters of practical sanctification.

First he invited the Thessalonian brethren to pray for his coworkers and him (us). Pray is in the present tense (proseuchesthe), meaning that he asked the Thessalonians to “continually pray,” or “make prayer a constant pattern” in their lives (cf. 1 Thess. 5:17 and the discussion of that verse in chapter 16 of this volume). His use of the preposition for (peri) actually denotes “about,” “concerning,” “with reference to”; thus Paul asked that in their continual prayers and intercessions they would remember his needs. Even with his influence, success, respect, and fame, this request demonstrated Paul’s meekness and humility. The man who was inarguably the strongest of spiritual leaders requested prayer from new believers (cf. 1 Cor. 2:1–5; 2 Cor. 10:12–17; 1 Tim. 1:12–17). It also showed his confidence in the inherent power of prayer (Eph. 3:14, 20; Phil. 4:6; 1 Tim. 2:8). Paul’s request is a good reminder that even the newest believers have the privilege, in the Spirit, through prayer, of participating in the release of God’s power (cf. Eph. 2:18; Heb. 10:19) on behalf of the strongest, most experienced servants of God.

The first specific request Paul made was for the success of his message, which he identified as the word of the Lord. The inspired writers of the Old and New Testaments use that phrase again and again to refer to divine revelation (e.g., Gen. 15:1, 4; Num. 3:16; 36:5; Deut. 5:5; Josh. 8:8; 1 Sam. 3:7, 21; 1 Kings 6:11; 12:24; 2 Kings 7:1; 1 Chron. 11:3; Ezra 1:1; Ps. 18:30; Isa. 1:10; Jer. 1:4; Dan. 9:2; Hos. 4:1; Mal. 1:1; Acts 11:16; 1 Peter 1:25). The New Testament writers most frequently associate it with the gospel (cf. Acts 8:14, 25; 13:5, 44, 46, 48, 49; 15:35–36; 16:32; 19:10, 20). The word of the Lord comes first as the good news of salvation, which, when savingly believed, brings more understanding of the divine revelation through the Scripture. Paul’s passion was that the gospel of salvation would spread rapidly and be glorified. That he wrote to the Thessalonians from Corinth, where there was much hostility and overt opposition to Paul’s preaching (cf. Acts 18:4–6), revealed his heightened passion for the gospel.

Spread rapidly (trecho) literally means “to speed on,” or “to make progress” (cf. Ps. 147:15; Acts 19:20). Paul wanted them to pray that the Word would advance like a strong runner, moving ahead unobstructed and unhindered, to attain new ground. That concern was always on his heart because he lived for the successful preaching of the gospel (Acts 20:24; 26:19; Rom. 1:15–17; 10:1; 15:20–21; 1 Cor. 1:17; 2 Cor. 2:17; 5:18–20; Phil. 1:15–18; 2 Tim. 1:8–12; Titus 1:1–3; cf. Gal. 6:14). He would later write to the Ephesians, “Pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel” (Eph. 6:19; cf. Col. 4:2–4).

Be glorified (doxazō), meaning to be praised, honored, and exalted, expresses the apostle’s desire that the gospel be received with the proper respect, that people would accept and affirm it as the saving truth of God. Paul’s preaching at Antioch in Pisidia (Acts 13:44–49) presents one picture of what he desired concerning the gospel’s acceptance:

Paul knew people such as those Jews at Pisidian Antioch would repudiate and blaspheme the gospel. But he also knew that many others would embrace it by faith, as the Gentiles did, and as they and some Jews did at Thessalonica (Acts 17:1–4). Paul wanted the Thessalonians to pray that the same kind of thing would happen again, and as if to encourage them that such a reception was again possible, he added, just as it did [occur] also with you. At the initial preaching of the gospel in Thessalonica, both Jews and Gentiles believed. It was only a little later, when more and more Gentiles believed, that some unbelieving Jews violently objected to what was happening (vv. 5–9). But overall, the Thessalonians had had a positive response to the gospel (1 Thess. 1:5–9), and Paul longed for that to occur among other peoples in other places (cf. 1 Tim. 2:3–4).

Second, Paul asked the Thessalonians to pray for the safety of the gospel messengers (cf. Rom. 15:30–31). As already noted from the book of Acts (see also 18:12–17), he constantly faced hostility to his ministry. Therefore he asked them to pray that he would be rescued from perverse and evil men. The apostle was not concerned merely about self-preservation or personal comfort and safety (2 Cor. 4:7–12; 11:22–33; Phil. 1:19–30; 3:7–14; Col. 1:24–29); but he did desire that God would protect him as he ministered (cf. 2 Cor. 1:8–10); otherwise people would not hear his message.

Paul identified the source of danger as perverse and evil men. Perverse (atopos) literally means “out of place,” and denotes what is unbecoming or inappropriate (cf. Luke 23:41; Acts 25:5; 28:6). Here it refers to men who were improper, wrongfully out of place, unrighteous, or as one writer described them, “morally insane.” As if to underscore how dangerous those men were, Paul further described them with the adjective evil (poneros), meaning “malignant,” or “aggressively wicked.” He desired deliverance from the threats and power of such enemies of the gospel whom Satan used to prevent his companions and him from preaching the saving message (cf. 1 Thess. 2:18).

The saints probably assumed that because they had received the gospel so eagerly, such positive response was normal for everyone who heard the message. But their acceptance was far from the pattern for many (Acts 14:4–6; 16:16–24, 37–40; cf. Matt. 19:16–22; Luke 4:28–30; John 6:60–66; 7:1–5, 40–44; 8:48–59; 10:22–39; Acts 4:1–21; 5:17–41; 7:54–8:3; 12:1–4), so Paul cautioned them that not all have faith. Some insert the definite article, “not all have the faith,” to make faith refer to the content of the Christian faith. But the phrase more likely means not everyone believes the gospel. However, either way Paul’s point is the same: not all will believe, and those who reject may be hostile to the gospel. This reality moved Paul to call the Thessalonians to pray that as he and his companions preached the word of the gospel, it would triumphantly go forth unhindered and be believed.

PASTORS DESIRE THAT THEIR PEOPLE TRUST IN THE LORD

But the Lord is faithful, and He will strengthen and protect you from the evil one. (3:3)

When he wrote this letter, Paul was in Corinth, so he could not ensure firsthand how strong the Thessalonians’ trust in God through all their trials and persecutions would remain. But no matter what difficulties faced them, Paul knew the Lord would be faithful to accomplish His purposes for them. Toward the end of his life, the apostle testified to the truth of God’s faithfulness:

God is so faithful that, as they trust in His spiritual provisions, believers will always be able to handle assaults from the world’s evil system: “God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it” (1 Cor. 10:13). Scripture is replete with many other affirmations of the Lord’s faithfulness (e.g., Deut. 7:9; Pss. 36:5; 40:10; 89:1–2, 8, 24, 33; 92:2; 119:75, 90; Isa. 49:7; Lam. 3:23; 1 Cor. 1:9; 1 Thess. 5:24; Heb. 10:23; 1 Peter 4:19; 1 John 1:9).

Paul went on to tell the Thessalonians how God would express His faithfulness to them. Strengthen and protect are synonymous with “establish and guard.” God will firmly establish believers on the inside and guard them on the outside from the evil one (most likely a reference to Satan; cf. Matt. 13:19, 38; John 17:15; 1 John 2:13–14; 3:12; 5:18–19). The Lord fills His children with internal spiritual strength (2 Cor. 4:16; Eph. 3:16) while He shields them from external attacks (Eph. 6:16). Jude summarized this concept well when he wrote that God “is able to keep [believers] from stumbling, and to make [them] stand in the presence of His glory blameless with great joy” (Jude 24).

PASTORS DESIRE THEIR PEOPLE’S OBEDIENCE TO WHAT IS TAUGHT

We have confidence in the Lord concerning you, that you are doing and will continue to do what we command. (3:4)

The third pastoral desire Paul had for the Thessalonians was that they continue their pattern of obedience to God. Based on what they were already doing (1 Thess. 1:3, 6–8; 3:12–13; 4:1), Paul had confidence in the Lord that they would continue to do what he taught them. As their pastor, he had spent much time explaining the Word of God, and in so doing he had the authority to command that they obey it (cf. 1 Tim. 4:11).

Scripture is replete with such commands for obedience. In fact, David described the entirety of God’s Word as a command: “The commandment of the Lord is pure, enlightening the eyes” (Ps. 19:8). In the Great Commission, Jesus defined as commands the many things He taught, and He expected believers to obey them: “Teaching them to observe all that I commanded you” (Matt. 28:20). Even the gospel contains the twofold command to repent and believe (Mark 1:15; cf. 6:12; Matt. 3:2; 4:17; Acts 2:38; 3:19; 17:30; 26:20). Thus it is the duty of all believers, as it was for the church at Thessalonica, to obediently follow the divine commands (Scripture) their pastor gives them—whether he is present or absent (cf. 2 Cor. 10:1, 11; 13:2, 10; Phil. 2:12).

PASTORS DESIRE THEIR PEOPLE TO GROW SPIRITUALLY

May the Lord direct your hearts into the love of God and into the steadfastness of Christ. (3:5)

Because of his confidence in God’s faithfulness to His elect, and based on their delight in obeying God’s commands (1 Thess. 1:3, 6–8; 2 Thess. 1:3–4), Paul anticipated the best from the Thessalonians. But he desired that they continue in their spiritual growth, so he asked that the Lord direct their hearts toward that objective. Direct, “make straight,” is the same word (kateuthunō) used in 1 Thessalonians 3:11 to indicate the removing of all obstacles and hindrances as someone opened a pathway or road. Paul did not want their spiritual progress to come to a halt, but rather that the Lord would clear the way so their hearts or inner persons would move into the love of God.

The phrase of God in the Greek can be either an objective or subjective genitive: into God’s love for the believer, or the believer’s love

for God. The Greek grammar provided Paul with a certain ambiguity of expression so that he could convey a complete, well-rounded sense of truth to the Thessalonians. In this context, therefore, the phrase is probably both objective and subjective. J. B. Lightfoot noted, “The Apostles availed themselves … of the vagueness or rather comprehensiveness of language, to express a great spiritual truth” (cited in Leon Morris, The First and Second Epistles to the Thessalonians, The New International Commentary on the New Testament [Grand Rapids: Eerdmans, 1989], 249). Paul desired that his audience go down the pathway deeper and deeper into God’s love for them, which in turn would cause them to love Him more and more.

Second, the apostle desired that God would direct the Thessalonians’ hearts to grow stronger in the steadfastness of Christ. That phrase also contains a certain degree of ambiguity in meaning. Paul could have referred either to Christ’s steadfastness (hupomonē, also rendered “patience,” as in “patient enduring”) with believers, or believers’ patience in His strength, through their endurance. Paul wanted the Thessalonians to increasingly understand how patient Christ was with their sins, problems, and struggles and to understand better His own endurance in trials (cf. Matt. 4:1–11; 26:59–68; Luke 22:39–53; John 18:33–38; 19:1–11), so that they would have greater spiritual endurance (cf. Heb. 2:17–18; 4:15–16). He desired that they learn from their Savior’s example and move forward in love and patience under persecution (cf. Matt. 5:10–12; Rom. 12:12; Gal. 6:9; Eph. 6:18; Col. 1:23; 2 Tim. 3:12; Heb. 3:6, 14; 6:10–11, 19; 12:2–3; 1 Peter 4:13).

So in this passage, the apostle Paul provides an excellent example of genuine pastoral concern that his people prosper spiritually and thereby contribute to the edification and glorification of Christ’s church. No shepherd of a local congregation could ask more from his flock than that they pray for him, trust in the Lord, obey what is taught from the Word, and grow spiritually.