But God is faithful, who will strengthen and keep you from evil.

“"But the Lord is faithful, who shall stablish you, and guard you from the evil one. And we have confidence in the Lord touching you that ye both do and will do the things which we command you." Neither ought we, having committed everything to the prayers of the Saints, to be idle ourselves, and run into wickedness, and to lay hold of nothing; nor again when working good to despise that succor. For great indeed are the things which prayer for us can effect, but it is when we ourselves also work. For this reason Paul also, praying for them, and again giving them assurance from the promise, says, "But the Lord is faithful, who shall stablish you, and guard you from the evil one" For if He has chosen you to salvation, He does not deceive you, nor suffer you utterly to perish. But that should themselves sleep, see how he also demands cooperation from them, saying, "And we have confidence in the Lord touching you, that ye both do and will do the things which we command you." "The Lord" indeed, he says, "is faithful," and having promised to save will certainly save; but as He promised. And how did He promise? If we be willing, and hear Him; not simply hearing, nor like stocks and stones, being inactive. And he has well introduced the words, "We have confidence in the Lord," that is, we trust to His lovingkindness. Again he brings them down, making everything depend thereupon. For if he had said, We have confidence in you, the commendation indeed was great, but it would not have taught them to make all things dependent upon God. And if he had said, We have confidence in the Lord, that He will preserve you, and had not added "as touching you," and, "that ye do and will do the things which we command you," he would have made them more slothful, by casting everything upon the power of God. For it becomes us indeed to cast everything upon Him, yet working also ourselves, embarked in the labors and the conflicts. And he shows that even if our virtue alone were sufficient to save, yet nevertheless it ought to be persevering, and to abide with us until we come to our latest breath.”

“Above he instructed them concerning the things to come at the last times; here he instructs them concerning certain matters which they were to carry out in particular. Here first the instruction is set down; second, the conclusion of the epistle, at the place, but he himself, the God of peace. Likewise, first he admonishes them how they should conduct themselves toward him; second, he shows what confidence he himself has concerning them, at the place, but faithful is God; third, how they should conduct themselves toward others who walk disorderly, at the place, but we declare to you. Concerning the first, first he sets down the prayer; second, what is to be asked in the prayer, at the place, that the word. He says therefore, as for the rest, namely because you are sufficiently instructed, pray for us. Rom. XV, 30: I beseech you therefore, brothers, by our Lord Jesus Christ and by the charity of the Holy Spirit, that you help me in your prayers for me to God. And this is owed as a debt, because those who are cared for have a care for the good of the flock. Hebr. XIII, 7: remember your prelates, who have spoken to you the word of God, et cetera. Second, he shows what is to be asked, namely that the impediments to preaching be removed; and therefore he says that the word of God may run, because it cannot be totally impeded, but only delayed. Therefore he says, may it run. Col. IV, 3: praying at the same time also for us, that the Lord may open to us a door of speech, to speak the mystery of Christ. Likewise, that it may be made clear, namely through a clear and lucid exposition, among the unlearned and the wise, just as also among you. Rom. I, 14: I am a debtor to the wise and to the unwise. Prov. XIV, v. 6: the teaching of the prudent is easy. Likewise through miracles, which are demonstrations of the faith. For every science is made clear through demonstrations, and this is to be prayed for. Act. IV, 29: grant to your servants to speak your word with all confidence, et cetera. Likewise, second, prayer must be made for the preachers, that they be freed from troublesome and evil men, namely the false apostles, who are troublesome in disputing, evil in seducing. Or from persecutors who have devised iniquity in their heart. And the reason for the petition is that not all have faith, because although they may seem to have it, they do not however have the true faith. Is. LIII, v. 1: Lord, who has believed our report? Rom. X, 16: not all obey the Gospel. Then, when he says, but faithful, etc., he sets down the confidence which he has concerning them. And first he does this; second, he prays for them, at the place, but the Lord, et cetera. Now confidence depends on him who gives grace, and on men who are of free will, that they be directed in grace. He says, first, on the part of God: I trust that you will pray, and you will be heard, because the Lord is faithful, who will confirm you in the good things which he has worked in you. I Petr., last chapter: he will perfect, confirm, and establish, et cetera. And he will guard against evil, both of fault and of punishment. If however they should fall into the evils of punishment, it is for their good, because to those who love God all things work together unto good, as is said in Rom. VIII, 28. Second, on their part he says, but we trust concerning you, brothers, namely from the grace which you have received, but in the Lord, not in your own strength. Hebr. VI, 9: but we trust of you, most beloved, better things, and nearer to salvation, et cetera. Because whatever we command, etc., that is, because you will persevere. Ex. XXIV, 7: all the words which the Lord has spoken, we will do. Then, when he says, but the Lord, etc., he prays for them, saying, but may the Lord direct, namely that you may arrive. Now it belongs to man to prepare the soul, and to the Lord to govern the tongue, as is said in Prov. XVI, 1. And a little after: the heart of man disposes his way, but it belongs to the Lord to direct his steps, namely to the appointed prize. And therefore he says, may he direct our hearts, not only our outward works; and this in the charity of God. Now there are two things by which we advance on the way of salvation, namely the good things which we do, and the evils which we endure. But works are not good, unless directed to the end of charity. I Tim. c. I, 5: the end of the commandment is charity, et cetera. Likewise neither is patience good, except through Christ. Lc. XXI, 19: in your patience you will possess your souls. Matth. V, 11: blessed will you be, when men shall curse you. And therefore he says, and the patience of Christ, that is, the endurance of evils on account of Christ, or after his example. I Petr. II, 21: Christ suffered for us, leaving you an example, et cetera. Then, when he says, but we declare, etc., he shows how they should conduct themselves toward disorderly men. And first he sets forth the edict; second, he expounds it, at the place, for you yourselves, etc.; third, he shows the necessity of setting forth the edict, at the place, we have heard. He says therefore: thus you live, and thus I trust; but because there are certain evil men among you, we declare, etc., namely to the perfect, in the name, et cetera. For this belongs to the prelate. Is. LVIII, 1: declare to my people their wicked deeds, and to the house of Jacob their sins, et cetera. Ez. III, 18: I will require his blood at your hand. And the edict follows, saying that you withdraw, et cetera. From this it was introduced into the Church that evil men be avoided, and this lest the weaker be defiled by association with them. Eccli. XIII, 1: he who touches pitch will be defiled by it. I Cor. c. V, 6: a little leaven corrupts the whole lump. Likewise for the healing of the sinner, that shame may turn to his salvation. Eccli. IV, 25: there is a shame that brings sin, and there is a shame that brings glory. Nor should this be done indiscriminately, but with deliberation and maturity. I Cor. V, 4: you being gathered together, and my spirit, with the power of the Lord Jesus, to deliver such a man to Satan for destruction, et cetera. And thus here it is said, that you withdraw, et cetera. Nor should excommunication be made, except for some sin, because here it is said, disorderly, et cetera. And this is when something is evil in itself, and against the order of natural law, as the Gloss expounds. I Cor. XIV, 40: that all things be done honestly and according to order among you. Rom. XIII, 1: all things that are, are ordained by God. Or because it is forbidden, and against the teaching of the Church. Hence he says, and not according to the tradition, et cetera. Above, in the second chapter of this epistle: hold the traditions which you have learned, whether by word, or by our epistle. Then, when he says, for you yourselves, etc., he expounds with respect to the last thing he had said, namely, according to the traditions, showing what this tradition is, and how they received it from him. Now this tradition is that they should not be idle, or meddlesome. And first he shows how they received it by example; second, how by word. Likewise, first he shows that he avoided restlessness; second, how; third, he assigns the reason. He says therefore, concerning the tradition which they received, you know, etc., because prelates are to be imitated not in all things, but in those things which are according to the rule of Christ. I Cor. IV, 16 and c. XI, 1: be imitators of me, as I also am of Christ. And in what? Because we were not restless among you. For the Thessalonians were very generous. I Thess. IV, 9: concerning brotherly charity we have no need to write to you, for you yourselves have learned, et cetera. And for this reason the poor lived idly, and out of idleness gave themselves to undue works, not pertaining to them. And this was restlessness. And therefore he says, because we were not restless, et cetera. I Thess. IV, v. 11: give your effort, that you may be quiet, et cetera. Likewise, neither did we eat bread for nothing, etc., because he worked with the works of his hands. Act. XX, 34 it is said: you yourselves know that these hands ministered to my necessities, and to those who are with me. And Prov., last chapter: she does not eat the bread of idleness. Num. XVI, 15: you know that I have not even taken so much as an ass from them, et cetera. But in labor and weariness. Not a little, but night and day, that is, continually, because at times he had to preach and teach, and he spent the remainder in labor, lest we should burden any of you. II Cor. XII, 13: what is it in which you had less than the rest, except that I did not burden you? Then, when he says, not as though, etc., he assigns the reason for his manual labor. Where he first excludes a false cause, second sets down the true one. A false cause indeed would be if someone were to say that it was not lawful for him to accept support from them. And therefore he says, not as though we did not have, rather we did have, the power of living from the support of the faithful. I Cor. IX, 13: those who serve the altar, partake with the altar. Matth. X, v. 10: the laborer is worthy of his food. I Cor. c. IX, 14: so also the Lord has ordained for those who preach the Gospel, to live from the Gospel. And thus from the Gospel there are two kinds of men having the power to live from the support of others, namely those who serve the altar, and preachers. Then, when he says, but that you, etc., he sets down the true cause. For we find a twofold cause why the apostle labored with his hands: one among the Corinthians; another here. For those were avaricious, and would have taken it hard, as is said there. But the cause why he labored here was the idleness of these. And therefore he says, that we might give a pattern, etc., namely of laboring. I Tim. IV, 12: be an example to the faithful in word, in conduct, in charity, in faith, in chastity. I Petr. V, 3: made a pattern of the flock. Another cause is given in the Gloss, I Cor. IV, namely when we do not find one who gives to us, and then he labored. A fourth cause was, that like the monks of Egypt they should not be idle. Eccli. XXXIII, 29: idleness has taught much evil. Hence those who have no employment in duty, or study, or reading, live idly at great peril.”

“But the Lord is faithful,.... Or "God" as the Vulgate Latin and Ethiopic versions read, as do also the Alexandrian and Claromontane copies. This is said for the comfort of the saints, lest they should be discouraged upon hearing that all professors of faith in Christ had it not, who might be ready to take it to themselves, and fear, that either they had it not, or if they had, that they might lose it, and fall from it. Wherefore the apostle observes to them the comfortable attribute of God's faithfulness, which he will not suffer to fail. He has promised many things, and he is faithful that has promised, who also will do them, nor will any good thing he has promised ever fail. Who shall stablish you: in the doctrines of the Gospel, so as not to be moved away from them, or be finally and totally seduced by those unreasonable and wicked men; and also in the grace of faith, which though it may be weakened, and there may be a falling from a degree of the steadfastness of it, as to its act and exercise, yet it shall never finally and totally fail, he who is the author will be the finisher of it; and likewise in the profession both of the doctrine and grace of faith, which true believers shall hold fast unto the end; for God will not suffer the righteous to be moved, or to depart from him; he has promised them perseverance, and he is faithful to give it to them. And keep you from evil: from the evil of sin; not from the being and commission of it entirely, which is not to be expected in this life; but from the dominion of it, at least from its reigning unto death, and from the damning power of it: and also from that evil one Satan; from his snares and temptations, so as to be entangled and overcome by them; for God is faithful, who will not suffer his to be tempted beyond their strength, but will enable them to bear it, and make way for their escape, and deliver out of it; and likewise from evil men, unreasonable and wicked men, so as not to be drawn aside by them, by their principles and practices, by their frowns or flatteries.”

“faithful--alluding to "faith" (Th2 3:2) : though many will not believe, the Lord (other very old manuscripts read "God") is still to be believed in as faithful to His promises (Th1 5:24; Ti2 2:13). Faith on the part of man answers to faithfulness on the part of God. stablish you--as he had prayed (Th2 2:17). Though it was on himself that wicked men were making their onset, he turns away from asking the Thessalonians' prayers for HIS deliverance (Th2 3:2 : so unselfish was he, even in religion), to express his assurance of THEIR establishment in the faith, and preservation from evil. This assurance thus exactly answers to his prayer for them (Th2 2:17), "Our Lord . . . stablish you in every good word and work." He has before his mind the Lord's Prayer, "Lead us not into temptation, but deliver us from evil"; where, as here, the translation may be, "from the evil one"; the great hinderer of "every good word and work." Compare Mat 13:19, "the wicked one."”