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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 1 Corinthians 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 ⁶⁹⁷⁶⁹⁷     “Toute la violence et impetuosite;” — “The whole violence and impetuosity.” 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.

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. ⁶⁹⁸⁶⁹⁸     “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.” 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, ⁶⁹⁹⁶⁹⁹     “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.” he admonishes us that we must not relax in eagerness of prayer on the ground that we cherish good hope.

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.