Gleanings from Paul on Prayer

The Spiritual State of the Thessalonian Saints

As to exactly what the apostle prayed for in this particular case there is considerable difference of opinion among the commentators; nor were our translators very sure, as appears from the words in italics. In the case of all regenerate souls God already "hath wrought . . . [them] for the selfsame thing" (2 Cor. 5:5), i.e, for their "house not made with hands, eternal in the heavens" (2 Cor. 5:1). The meritorious and imputed righteousness of Christ has obtained for them an indisputable title to everlasting glory, and the regenerating work of the Spirit in their souls has experimentally fitted and qualified them for the same, as is clear from the case of the dying thief. Therefore, instead of striving to be worthy, or praying to God to make them so, it is their grand privilege and binding duty to be daily "giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light" (Col. 1:12), to praise Him for what His grace has effected for and in us. Second, we believers are to diligently and constantly seek enabling grace that we may "walk worthy of the vocation wherewith . . . [we] are called" (Eph. 4:1), that is, our conduct must accord with our high privilege, our daily lives should show that we have been thus marvelously favored.

"Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfill all the good pleasure of his goodness, and the work of faith with power" (2 Thess. 1:11). The two words in italics have been supplied by the translators, but as is so often the case they serve to obscure rather than elucidate. On this verse Bagster’s Interlinear (which preserves in English the order of the words in the Greek and gives a literal translation) is to be preferred: "For which also we pray always for you, that you may count worthy of the calling of God, and may fulfill every good pleasure of goodness and work of faith with power." Not only is that far truer to the original but it is much sounder doctrine besides being more intelligible. It should also be pointed out that "may count worthy" is a single word in the Greek, and is not a forensic one, being quite different from the one rendered "counted" (i.e., legally accounted) in Romans 4:3-4 and "imputed" in Romans 4:8, 11. The Greek word in our text is axioo and is found again in Luke 7:7; 1 Timothy 5:17; Hebrews 3:3 and 10:29 where in each place it has the force of "deemed" or "esteemed."

Now whenever a verse presents any difficulty our initial concern should be to carefully ponder its context. That is particularly incumbent upon us here, for our verse opens with the word wherefore. Let us then consider the occasion of this prayer, for that will throw light upon its meaning. In 2 Thessalonians 1:4, the key to all that follows to the end of the chapter, the apostle declares, "So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure" or "are bearing." They were being hotly assailed by the enemy and were passing through a great "fight of afflictions." So nobly had they conducted themselves that Paul held them up as a pattern to other assemblies. And now he seeks to comfort and strengthen them, first, by pointing out the present advantage of their severe trials. Their fortitude and faith supplied "a manifest token of the righteous judgment of God," that they might be counted worthy of the kingdom of God for which they had suffered (2 Thess. 1:5).

Judging Righteous Judgment

Next, the apostle assured the Thessalonians that God in His righteousness would both deal with those who troubled them and exonerate His people at the revelation of the Lord Jesus from heaven (2 Thess. 1:6-10). Their Redeemer Himself would take vengeance on those who knew not God and obeyed not the gospel of His Son; whereas He would be "glorified in his saints, and . . . admired in all them that believe." Here then was solid consolation for them. In due time their persecutors would be punished, while they would be richly rewarded and fully vindicated. Here we are shown one of the many practical advantages of the "blessed hope" of our Lord’s return. That glorious event should not be made the subject of acrimonious controversy, but it should be a means of comfort (1 Thess. 4:18) and an incentive to piety (1 John 3:2-3). The second coming of the Lord and the glorification of His entire Church at that time should be constantly viewed by the redeemed with the eyes of faith, of hope, and of love. The more it is so viewed, the greater will be its holy influence upon their character and conduct; especially will it enable them amid tribulation to rest in the Lord and wait patiently for Him.

"Wherefore [for which] also we pray always for you." The correctness of our analysis of the context is here borne out by the word also. Paul is saying, "In addition to the grounds of consolation set forth by me as pertinent to your suffering [to which the opening ‘for which’ looks back], I would assure you that I make your case the subject of earnest prayer." (The "always" means "frequently.") And for what would we here expect the apostle to make request? That the Thessalonians might be delivered from their persecutions and tribulations? No indeed. That would be a natural or carnal desire, not a spiritual one. Paul had previously informed them that God’s people "are appointed thereunto" (1 Thess. 3:3), that they "must through much tribulation enter into the kingdom of God" (Acts 14:22). The members of Christ’s mystical Body are first conformed to their Head before they are "glorified together" (Rom. 8:17). Their prayers must be regulated by the revealed will of God (1 John 5:14) and not by the promptings of mere flesh and blood which are generally contrary thereto.

The Petitions of Paul’s Prayer

The Christian’s calling is described by a double attribute: "who hath saved us, and called us with an holy calling"(2 Tim. 1:9); "wherefore, holy brethren, partakers of the heavenly calling" (Heb. 3:1). The former relates to the way, the other to the end. Therefore it is said that God has "called us to glory and virtue" (2 Pet. 1:3), meaning by "glory" our eternal inheritance, and by "virtue" grace and holiness. The latter is the way and means by which we arrive at the former. Both are to be viewed first as they are represented in the gospel offer: "God hath not called us unto uncleanness, but unto holiness"(1 Thess. 4:7). Our daily work is to make holiness the business of our lives. God has also "called us unto his eternal glory by Christ Jesus" (1 Pet. 5:10). So far from suffering loss by accepting the gospel offer, we become incomparably the gainers. Second, our calling is to be considered as it is impressed upon us by the mighty operation of the Spirit. It is by His power that we truly respond to the gospel and are effectually called from death to life.

The Christian’s Life a Vocation

Much grace then is needed by the Christian that, "having put his hand to the plow," he does not look back and become unfit for the kingdom of God (Luke 9:62); that, having enlisted under the banner of Christ, he does not yield to temptation and become a deserter because of the fierce opposition he meets from those who hate him and would bring about his utter ruin. This brings us to our second question—a harder one to answer. What is meant by "that you may count worthy of the calling our God"? All the prayers of the apostle may be summarized as requests for supplies of grace but, more specifically, for some particular grace suited to the case and circumstances of each company for whom he petitioned. Bearing in mind that these Thessalonians were enduring a great fight of afflictions, it is evident that the principal blessing Paul would seek on their behalf would be the grace of perseverance, that they might hold out steadfast under all their "persecutions and tribulations" and endure to the end of the conflict.

The Thessalonians Exhorted to Perseverance and Holiness

"That you may count worthy of the calling our God." There is no idea whatever here of anything entitled to reward. It is not the worthiness of condignity but of congruity: that is, it is something which evidence meetness, and not that which is meritorious. As patience under suffering makes it manifest there has been wrought in us that which qualifies or fits us for the glory which is to be revealed. The Greek word for "may count worthy" is rendered "desire" in Acts 28:22: "We desire to hear of thee what thou thinkest": that is, "We deem it right or meet to give thee a fair hearing." The negative form of the word occurs in "But Paul thought not good to take him with them" (Acts 15:38). We have referred to these passages to enable the reader to form his own judgment of what is admittedly a difficult word. In 1 Thessalonians 2:11-12 the apostle had said, "Ye know how we . . . charged every one of you, as a father doth his children, that ye would walk worthy of God [suitably, becomingly], who hath called you unto his kingdom and glory." And here in our text Paul prays that they would be moved to do so by highly esteeming their calling and acting accordingly.

The apostle was making request for God’s work of grace to be continued and completed in their souls, particularly that they might be stirred to discharge their responsibilities in connection with the same. The Greek word occurs again, in an intensified form (kataziothentes) in "they which shall be accounted worthy [adjudged fit] to obtain that world, and the resurrection from the dead" (Luke 20:35), which denotes approbation. The same word is found in "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all those things that shall come to pass" (Luke 21:34-36). This passage clearly implies some difficulty in realizing this goal and some danger of coming short. As the seed sown, so the harvest: if we "sow to the spirit" then we shall "of the spirit reap life everlasting," but not otherwise.

In all of his prayers for the saints Paul sought further supplies of grace on their behalf in order that they might be more fully furnished and stirred up to the performing of their duty. God has called His people to a life of holiness, requiring them to be so "in all manner of conversation" (1 Pet. 1:15). At regeneration He imparts to them a holy nature, or principle, and then bids them, "Now yield your members servants to righteousness unto holiness" (Rom. 6:19). Yet that holy nature or principle is but an instrument, therefore far from being a self-sufficient entity. Like all other instruments it is dependent upon God for its life, development, and motions. But its possessor, like all other rational creatures, is endowed with the instinct of self-preservation and therefore is responsible to use all suitable means and measures for its well-being. Nevertheless that responsibility can only be effectually discharged by divine enablement. Therefore it is both our duty and privilege to seek from God all needed grace and trustfully count upon His goodness to supply the same. The particular grace needed will be determined by our varying cases and circumstances.

The Thessalonians Established and Comforted

If any readers experience a difficulty in our statement that the apostle here prayed for persevering grace to be granted those sorely tried saints, seeing that the eternal security of all Christians is infallibly guaranteed by the divine promises, it is because of their one-sided and defective views of the subject. That difficulty is a fancied rather than a real one. Before proceeding further let us point out that by "persevering grace" we mean divine quickening, strengthening, empowering, to enable the Christian to hold on his course and run the race which is set before him. Thus, in seeking from God food for the soul, deliverance from temptation, the help of His Spirit to mortify our lusts, we are really asking Him for grace to enable us to persevere in faith and holiness.

Lack of Scriptural Balance

Divine Grace and Human Responsibility

Someone may raise the objection, Does not God attribute too much to the creature, and divide the honors by ascribing the work of preservation partly to God and partly to ourselves? Our first answer is, God’s Word is to be received with childlike simplicity, and not quibbled over: received as a whole and not merely those parts which appeal to us or accord with our own views. We have not set forth our personal ideas in the last two paragraphs, but have quoted the Scriptures—verses which, alas, have no place whatsoever in the preaching of most Calvinists today. If the reader is unable to fit those verses into his doctrinal system, it is evident there is something wrong with his system. But our second answer is an emphatic denial of such an imputation. For our use of the means God has appointed, our greatest diligence and efforts will all be unavailing unless God blesses the same. Yes, our utmost watchfulness and industry would avail us nothing whatever if God left us to ourselves.

Our own wisdom and strength, even as Christians, are altogether inadequate for the task assigned to us, and unless the Holy Spirit energized us and afforded success to our efforts our case would be like Gehazi’s, who laid his staff upon the dead child (2 Kings 4:31), but there was no quickening until his master came and acted! Though Christians do indeed keep themselves (and to deny that is to repudiate the passages quoted above), nevertheless, it is wholly from and by the power of God, so that they freely acknowledge, "By the grace of God I am what I am" (1 Cor. 15:10). Yet, observe that the apostle added, "And his grace . . . was not in vain; but I labored more abundantly than they all." Nevertheless he disavowed all credit for the same: "Yet not I, but the grace of God which was with me." He said again, "I also labor, striving according to his working, which worketh in me mightily" (Col. 1:29). Grace is given us to make use of, yet grace is required to use it.

We must therefore press upon another class of professing Christians that we are entirely dependent upon God. We can only work out our own salvation with fear and trembling as He works in us "both to will and to do of His good pleasure" (Phil. 2:12-13). The ax cannot cut unless it is wielded. Keeping ourselves from evil and destruction is not a distinct and separate work from God’s preserving us, but a subordinate though a concurrent one. It is not as though He were one partial cause and we another—as when two persons unite in lifting one burden. Our keeping is from Him, by Him, and under Him, as the little child writes as the hand of his teacher guides his. Therefore there is no ground for boasting, no occasion for self-congratulation. All the praise belongs alone to our Enabler. Thus, while the responsibility of the Christian is duly enforced and his accountability preserved, yet the glory of our preservation belongs entirely to God.

The Power of God Necessary

If unfallen Adam was incapable of keeping himself, it is certain that we cannot do so independently of God. Indwelling sin is too potent, Satan too powerful to overcome in our own strength. Our falls demonstrate the need of God’s preserving us. Nevertheless, Adam was responsible for keeping himself, and was fully condemned because he did not do so. Likewise, believers are responsible to avoid every path which leads to death, and to steadfastly tread to the very end that narrow way which alone leads to life. As a rational creature is morally responsible to shun known danger, to abstain from poisons, and to eat nourishing food for the sustaining of his body, so a spiritual creature is responsible to do likewise concerning his soul. If he is to guard against the spirit of self-confidence and self-sufficiency, he is also to beware of acting presumptuously. When the devil tempted Christ to cast Himself down from the pinnacle of the temple, assuring Him that the angels would preserve Him, He immediately denounced such recklessness with "Thou shalt not tempt the Lord thy God."

Means and Ends

Christ stated, "If ye continue in my word, then are ye my disciples indeed" (John 8:31). "My sheep hear [heed, obey] my voice, . . . and they follow me: and I give unto them eternal life; and they [those who plainly evidence themselves to be of His ‘sheep’ by yielding to His authority and following the example which He has left them—and no others] shall never perish" (John 10:27-28). It is not honest to generalize the promise of verse 28: it must be restricted to the characters described in verse 27. The apostle guarded and qualified his statement in Colossians 1:22 with the succeeding verse: "If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel."

That prince of theologians among the Puritans, John Owen, preserved a holy balance of the truth. Said he, when exposing the sophistries of one who opposed the certainty of God’s preservation of His people to eternal glory on the ground that it encouraged loose living: "Doth this doctrine promise, with height of assurance, that under what vile practices so ever men do live, they shall have exemption from eternal punishment? Doth it teach men that it is vain to use the means of mortification because they shall certainly attain the end whether they use the means or no? Doth it speak peace to the flesh, in assurance of blessed immortality, though it disport itself in all folly in the meantime? . . . The perseverance of the saints is not held out in the Scriptures on any such ridiculous terms, carry themselves well, or wickedly miscarry themselves, but is asserted upon the account of God’s effectual grace preserving them in the use of the means and from all such miscarriages."

On Hebrews 3:14 Owen said, "Persistency in our subsistence in Christ unto the end is a matter of great endeavor and diligence, and that unto all believers. This is plainly included in the expression here used by the apostle: ‘If we hold the beginning of our confidence stedfast unto the end.’ The words denote our utmost endeavor to hold it fast and keep it firm. Shaken it will be, opposed it will be, kept it will not, it cannot be, without our utmost and diligent endeavor. It is true, persistency in Christ doth not, as to the issue and event, depend absolutely on our diligence. The unalterableness of our union unto Christ, on the account of the faithfulness of the covenant of grace, is that which doth, and shall eventually secure. But yet our own diligent endeavor is such an indispensable means for that end, as without it, it will not be brought about."

Pray for Persevering Grace