And the Lord direct your hearts, in the charity of God, and the patience of Christ.

“We are convinced that action taken by one or two pious men is done through the counsel of the Spirit. Since there is no human motive placed before their eyes, and saintly men are moved to action not with an aim of personal advantage but after having proposed to themselves what is pleasing to God, it is evident that it is the Lord who directs their hearts. And whenever spiritual men are the initiators of plans, and the people of the Lord follow them in harmony of thought, who will doubt that the plan has been arrived at in communion with our Lord Jesus Christ, who poured out his blood for the churches?”

“"But the Lord," he says, "direct your hearts into the love of God, and the patience of Christ." Again he commends them, and prays, showing his concern for them. For when he is about to enter upon reproof, he previously smooths down their minds, by saying, "I am confident that ye will hear," and by requesting prayers from them, and by again invoking upon them infinite blessings. "But the Lord," he says, "direct your hearts into the love of God." For there are many things that turn us aside from love, and there are many paths that draw us away from thence. In the first place the path of Mammon, laying, as it were, certain shameless hands upon our soul, and tenaciously holding it in its grasp, draws and drags us thence even against our will. Then vainglory and often afflictions and temptations, turn us aside. For this reason we need, as a certain wind, the assistance of God, that our sail may be impelled, as by some strong wind, to the love of God. "And into the patience of Christ," he says. What is "into the patience"? That we should endure even as He endured, or that we should do those things, or that with patience also we should wait for Him, that is, that we should be prepared. For since He has promised many things, and Himself is coming to judge the quick and the dead, let us wait for Him, and let us be patient. But wherever he speaks of patience, he of course implies affliction. For this is to love God; to endure, and not to be troubled.”

“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.”

“And the Lord direct your hearts into the love of God,.... By which may be meant either the love with which God is loved. This is the sum and substance of the first and chief commandment in the law, and is what every man in a state of nature is destitute of; it is implanted in the heart in regeneration, and is a fruit of the Spirit of God; and where it is it oftentimes grows cold, and needs to be stirred up and reinflamed, by the Spirit of God, which may be intended, by a directing of the heart into it, that is, to a lively exercise of it: or else the love with which God loves his people is designed, which is free, sovereign, unchangeable, and from everlasting to everlasting; and to have the heart directed into this, is to be led into it directly; or by a straight line, as the word signifies, and not in a round about way, by works and duties, as the causes or conditions of it; and to be led further into it, so as to wade into these waters of the sanctuary, from the ankles to the knees, and from thence to the loins, and from thence till they become a broad river to swim in; or so as to comprehend the height, and depth, and length, and breadth of this love, and to be rooted and grounded in it, and firmly persuaded of interest in it; and that nothing shall separate from it; and so as to have the heart sensibly affected with it. The phrase of directing the heart to God, and to seek him, is used in the Septuagint, in Ch2 19:3. And this is not to be done by a believer himself, nor by the ministers of the Gospel: the apostle could not do it, and therefore he prays "the Lord" to do it; by whom is meant the Spirit of God, since he is distinguished from God the Father, into whose love the heart is to be directed, and from Christ, a patient waiting for whom it is also desired the heart may be directed into; and since it is his work to shed abroad the love of God in the heart, and to lead unto it, and make application of it; and which is a proof of his deity, for none has the direction, management, and government of the heart, but God, Pro 21:1, and in this passage of Scripture appear all the three Persons; for here is the love of the Father, patient waiting for Christ, the Spirit and the Lord. For it follows, as another branch of the petition, and into the patient waiting for Christ; or "patience of Christ", as the Vulgate Latin and Arabic versions render it; and may intend either that patience, of which Christ was the subject; and which appeared in his quiet submission to all that outward meanness he did in his state of humiliation; in bearing the insults and reproaches of men, and the frowardness of his own disciples, in suffering himself to be tempted by Satan; and in bearing the sins of his people, the wrath of God, and strokes of justice in the manner he did: and for the saints to have their hearts directed into this patience of Christ, is of great use unto them, to endear Christ unto, them; to lead them into the greatness of his love, and also of his person; and to make them more patient under the cross, when they consider him, and have him for an example. Or else it may respect the grace of patience, which he is the author of, for all grace comes from him; and he from hence may be called the God of patience, as his word, which is the means of it, is the word of his patience; and it is by his strength that saints are strengthened unto all patience, and longsuffering: and to be directed into this, or to the exercise of it, is of great use under afflictions from the hand of God, and under the reproaches and persecutions of men, and under divine desertions, and want of an answer of prayer, and under the temptations of Satan, and in an expectation of the heavenly glory. And the heart is never more in the exercise of this, than when it is directed into the love of God; see Rom 5:2. Or this may refer to that patience of which Christ is the object, and be understood, either of a patient bearing the cross for his sake; for every believer has a cross to take up and bear for Christ, and which is to be borne constantly, cheerfully, and patiently; and nothing more strongly animates to such a patient bearing of it, than a sense of the love of God; so that a being directed into that, leads also to this: or as our version points out the sense, it may be understood of a patient waiting for the second coming of Christ. Christ will certainly come a second time, though when he will come is uncertain; and his coming will be very glorious in itself, and of great advantage to the saints: hence it becomes them, not only to believe it, hope for it, love it, and look for it, but to wait patiently for it; which being directed to by the Spirit of God, is of great use unto them in the present state of things.”

“The Lord direct your hearts into the love of God - The love of God is the grand motive and principle of obedience; this must occupy your hearts: the heart is irregular in all its workings; God alone, by his Spirit, can direct it into his love, and keep it right; κατευθυναι, give a proper direction to all its passions, and keep them in order, regularity and purity. The patience of Christ - Such patience, under all your sufferings and persecutions, as Christ manifested under his. He bore meekly the contradiction of sinners against himself; and when he was reviled, he reviled not again.”

“If "the Lord" be here the Holy Ghost (Co2 3:17), the three Persons of the Trinity will occur in this verse. love of God--love to God. patient waiting for Christ--rather as Greek, "the patience (endurance) of Christ," namely, which Christ showed [ALFORD] (Th2 2:4; Th1 1:3). ESTIUS, however, supports English Version (compare Rev 1:9; Rev 3:10). At all events, this grace, "patience," or persevering endurance, is connected with the "hope" (Th1 1:3, Th1 1:10) of Christ's coming. In ALFORD'S translation we may compare Heb 12:1-2, "Run with patience (endurance) . . . looking to JESUS . . . who, for the joy that was before Him, endured the cross"; so WE are to endure, as looking for the hope to be realized at His coming (Heb 10:36-37).”