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  • Treasury of Scripture Knowledge -
    2 THESSALONIANS 3

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      1  Paul craves their prayers for himself;
     3  testifies what confidence he has in them;
     5  makes request to God in their behalf;
     6  gives them divers precepts, especially to shun idleness, and
        ill company;
    16  and then concludes with prayer and salutation.
    
    
    VERSE 1
    - pray.
       * Mt 9:38 Lu 10:2 Ro 15:30 2Co 1:11 Eph 6:19,20 Col 4:3
       * 1Th 5:17,25 Heb 13:18,19
    - the word.
       * Ac 6:7; 12:24; 13:49; 19:20 1Co 16:9 2Ti 2:9
    - have free course.   Gr. run, be.
       * Ps 138:2 Ac 13:48
    - even.
       * 1Th 1:5; 2:1,13
    
    
    VERSE 2 
     - delivered.
       * Ro 15:31 1Co 15:32 2Co 1:8-10 1Th 2:18 2Ti 4:17
    - unreasonable.  Gr. absurd.  for.
       * De 32:20 Mt 17:17; 23:23 Lu 18:8 Joh 2:23-25 Ac 13:45,50; 14:2
       * Ac 17:5; 28:24 Ro 10:16 2Co 4:3,4
    
    
    VERSE 3 
     - the Lord.  See on
       * 1Co 1:9; 10:13 1Th 5:24
    - stablish.  See on ch.
       * 2Th 2:17
    - and.
       * Ge 48:16 1Ch 4:10 Ps 19:13; 121:7 Mt 6:13 Lu 11:4 Joh 17:15
       * 2Ti 4:18 2Pe 2:9 Jude 1:24
    
    
    VERSE 4 
     - we have.
       * Ro 15:14 2Co 2:3; 7:16; 8:22 Ga 5:10 Php 1:6 Phm 21 1:21
    - that.
       * :6,12 Mt 28:20 Ro 2:7; 15:18 1Co 7:19; 14:37 2Co 2:9; 7:15
       * Php 2:12 1Th 4:1,2,10
    
    
    VERSE 5 
     - the Lord.
       * 1Ki 8:58 1Ch 29:18 Ps 119:5,36 Pr 3:6 Jer 10:23 Jas 16 1:16-18
    - into.
       * De 30:6 Jer 31:33 Ro 5:5; 8:28 1Co 8:3 Ga 5:22 Jas 5 2:5 1Jo 4:19
    - and into.
       * Ps 40:1; 130:5,6 La 3:26 Lu 12:36,37 Ro 8:25 Php 3:20,21
       * 1Th 1:3,10 2Ti 4:8 Tit 2:13 Heb 9:28 2Pe 3:12 Re 3:10,11; 13:10
    - the patient waiting for Christ.  or, the patience of Christ.
       * Heb 12:2,3 1Pe 4:1
    
    
    VERSE 6 
     - in the.
       * 1Co 5:4 2Co 2:10 Eph 4:17 Col 3:17 1Th 4:1 1Ti 5:21; 6:13,14
       * 2Ti 4:1
    - that ye.
       * :14,15 Mt 18:17 Ro 16:17 1Co 5:11-13 1Ti 6:5 2Ti 3:5 Heb 12:15
       * Heb 12:16 3Jo 1:10,11
    - walketh.
       * :7,11 1Th 4:11; 5:14
    - after.
       * :10,14; 2:15
    
    
    VERSE 7 
     - how.
       * :9 1Co 4:16; 11:1 Php 3:17; 4:9 1Th 1:6,7 1Ti 4:12 Tit 2:7
       * 1Pe 5:3
    - for.
       * :6 1Th 2:10
    
    
    VERSE 8 
     - eat.
       * :12 Pr 31:27 Mt 6:11
    - but.
       * Ac 18:3; 20:34 1Co 4:12 2Co 11:9 1Th 4:11
    - night.  See on
       * 1Th 2:9
    
    
    VERSE 9 
     - Not.
       * Mt 10:10 1Co 9:4-14 Ga 6:6 1Th 2:6
    - to make.  See on ver.
       * :7 Joh 13:15 1Pe 2:21
    
    
    VERSE 10 
     - when.
       * Lu 24:44 Joh 16:4 Ac 20:18
    - that.
       * Ge 3:19 Pr 13:4; 20:4; 21:25; 24:30-34 1Th 4:11
    
    
    VERSE 11 
     - walk.  See on ver.
       * :6
    - working.
       * 1Th 4:11 1Ti 5:13 1Pe 4:15
    
    
    VERSE 12 
     - we.  See on ver.
       * :6
    - that with.
       * Ge 49:14,15 Pr 17:1 Ec 4:6 Eph 4:28 1Th 4:11 1Ti 2:2
    - eat.  See on ver.
       * :8 Lu 11:3
    
    
    VERSE 13 
     - ye.
       * Isa 40:30,31 Mal 1:13 Ro 2:7 1Co 15:28 Ga 6:9,10 Php 1:9
       * 1Th 4:1 Heb 12:3
    - be not weary.  or, faint not.
       * De 20:8 Ps 27:13 Isa 40:29 Zep 3:16 *marg:
       * Lu 18:1 2Co 4:1,16 Heb 12:5 Re 2:3
    
    
    VERSE 14 
     - obey.
       * De 16:12 Pr 5:13 Zep 3:2 2Co 2:9; 7:15; 10:6 Php 2:12 1Th 4:8
       * Phm 21 1:21 Heb 13:17
    - by this epistle, note that man.  or, signify that man by an
      epistle.  ver.
       * :6 Mt 18:17 Ro 16:17 1Co 5:9,11 Tit 3:10
    - that he.
       * Nu 12:14 Ezr 9:6 Ps 83:16 Jer 3:3; 6:15; 31:18-20 Eze 16:61-63
       * Eze 36:31,32 Lu 15:18-21
    
    
    VERSE 15 
     - count.
       * Le 19:17,18 1Co 5:5 2Co 2:6-10; 10:8; 13:10 Ga 6:1 1Th 5:14
       * Jude 1:22,23
    - admonish.
       * Ps 141:5 Pr 9:9; 25:12 Mt 18:15 1Co 4:14 Tit 3:10 Jas 19 5:19,20
    
    
    VERSE 16 
     - the Lord of.
       * Ps 72:3,7 Isa 9:6,7 Zec 6:13 Lu 2:14 Joh 14:27 Ro 15:33; 16:20
       * 1Co 14:33 2Co 5:19-21; 13:11 Eph 2:14-17 1Th 5:23 Heb 7:2; 13:20
    - give.
       * Nu 6:26 Jud 6:24 *marg:
       * Ps 29:11; 85:8-10 Isa 26:12; 45:7; 54:10; 66:12 Hag 2:9 Joh 16:33
    - See on
       * Ro 1:7 Php 4:7-9
    - The Lord be.
       * :18 1Sa 17:37; 20:13 Ps 46:7,11 Isa 8:10 Mt 1:23; 28:20 2Ti 4:22
       * Phm 25 1:25
    
    
    VERSE 17 
     - with.
       * 1Co 16:21 Col 4:18
    - the token.  See on ch.
       * 2Th 1:5 Jos 2:12 1Sa 17:18
    
    
    VERSE 18 
     - See on
       * Ro 16:20,24
    
    
    
    CONC. REMARKS ON THE EPISTLES TO THE THESSALONIANS.
    
    The First Epistle to the Thessalonians, it is generally agreed,
    was the earliest written of all Paul's epistles, whence we
    see the reason and propriety of his anxiety that it should be
    read in all the Christian churches of Macedonia--'I charge you
    by the Lord, that this Epistle be read unto all the holy
    brethren.'  (ch. 27 5:27.)  'The existence of this clause,'
    observes Dr. Paley, 'is an evidence of its authenticity;
    because, to produce a letter, purporting to have been publicly
    read in the church at Thessalonica, when no such letter had been
    read or heard of in that church, would be to produce an
    imposture destructive of itself....Either the Epistle was
    publicly read in the church of Thessalonica, during Paul's
    lifetime, or it was not.  If it was, no publication could be
    more authentic, no species of notoriety more unquestionable, no
    method of preserving the integrity of the copy more secure....If
    it was not, the clause would remain a standing condemnation of
    the forgery, and one would suppose, an invincible impediment to
    its success.'  Its genuineness, however, has never been
    disputed; and it has been universally received in the Christian
    church, as the inspired production of Paul, from the
    earliest period to the present day.  The circumstance of this
    injunction being given, in the first epistle which the Apostle
    wrote, also implies a strong and avowed claim to the character
    of an inspired writer; as in fact it placed his writings on the
    same ground with those of Moses and the ancient prophets.  The
    second Epistle, besides those marks of genuineness and authority
    which it possesses in common with the others, bears the highest
    evidence of its divine inspiration, in the representation which
    it contains of the papal power, under the characters of 'the Man
    of sin,' and the 'Mystery of iniquity.'  The true Christian
    worship is the worship of the one only God, through the one only
    Mediator, the man Christ Jesus; and from this worship the church
    of Rome has most notoriously departed, by substituting other
    mediators, invocating and adoring saints and angels, worshipping
    images, adoring the host, etc.  It follows, therefore, that 'the
    Man of sin' is the Pope; not only on account of the disgraceful
    lives of many of them, but by means of their scandalous
    doctrines and principles; dispensing with the most necessary
    duties, selling pardons and indulgences for the most abominable
    crimes, and perverting the worship of God to the grossest
    superstition and idolatry.  It was evidently the chief design of
    the Apostle, in writing to the Thessalonians, to confirm them in
    the faith, to animate them to a courageous profession of the
    Gospel, and to the practice of all the duties of Christianity;
    but to suppose, with Dr. Macknight, that he intended to prove
    the divine authority of Christianity by a chain of regular
    arguments, in which he answered the several objections which the
    heathen philosophers are supposed to have advanced, seems quite
    foreign to the nature of the epistles, and to be grounded on a
    mistaken notion, that the philosophers designed at so early a
    period to enter on a regular disputation with the Christians,
    when in fact they derided them as enthusiasts, and branded their
    doctrines as 'foolishness.'  In pursuance of his grand object,
    'it is remarkable,' says Dr. Doddridge, 'with how much address
    he improves all the influence which his zeal and fidelity in
    their service must naturally give him, to inculcate upon them
    the precepts of the gospel, and persuade them to act agreeably
    to their sacred character.  This was the grand point he always
    kept in view, and to which every thing else was made
    subservient.  Nothing appears, in any part of his writings, like
    a design to establish his own reputation, or to make use of his
    ascendancy over his Christian friends to answer any secular
    purposes of his own.  On the contrary, in this and in his other
    epistles, he discovers a most generous, disinterested regard for
    their welfare, expressly disclaiming any authority over their
    consciences, and appealing to them, that he had chose to
    maintain himself by the labor of this own hands, rather than
    prove burdensome to the churches, or give the least color of
    suspicion, that, under zeal for the gospel, and concern for
    their improvement, he was carrying on any private sinister view.
    The discovery of so excellent a temper must be allowed to carry
    with it a strong presumptive argument in favor of the doctrines
    he taught....And, indeed, whoever reads Paul's epistles with
    attention, and enters into the spirit with which they were
    written, will discern such intrinsic characters of their
    genuineness, and the divine authority of the doctrines they
    contain, as will, perhaps, produce in him a stronger conviction
    than all the external evidence with which they are attended.'
    These remarks are exceedingly well grounded and highly
    important; and to no other Epistles can they apply with greater
    force than the present most excellent productions of the
    inspired Apostle.  The last two chapters of the first epistle,
    in particular, as Dr. A. Clarke justly observes, 'are certainly
    among the most important, and the most sublime in the New
    Testament.  The general judgment, the resurrection of the body,
    and the states of the quick and the dead, the unrighteous and
    the just, are described, concisely indeed, but they are
    exhibited in the most striking and affecting points of view.'
    
    
    
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