“Furthermore then we beseech you, brethren, etc.]”
Or request of you in the most kind and tender manner, from real and hearty love and affection for you, and with a view to your good, and the glory of God:
“and exhort you:”
Or beseech and entreat you. The apostle does not lay his commands upon them as he might have done, and sometimes does, but endeavours to work upon them by way of entreaty, and which he doubtless thought the most effectual method to win upon them, and gain them; for some minds are more easily wrought upon by entreaty than by authority: and this he does in the most moving and powerful manner, even
“by the Lord Jesus;”
Or “in the Lord Jesus”; in his name and stead, as personating him, and as though he did beseech and entreat them by him, and his fellow ministers; or for his sake, intimating, that if they had any regard to him, any value for his name, if that had any weight with them, or they had any concern for his honour and interest, then he begs their attention to the following exhortation; or by the Lord Jesus, by all that is in him, or done for them by him; in whom they were chosen, by whom they were redeemed, in whom they were made new creatures, to whose image they were to be conformed, whose followers they professed to be, whose Gospel they embraced, and by whose name they were called.
“That as ye have received of us how ye ought to walk, and to please God.”
The walk of believers is twofold, either internal or external. Their internal walk is by faith, which is the going out of the soul by faith to Christ for every supply of grace. Their external walk is not as it was before conversion, according to the course of this world, or as other Gentiles walk, but in a holy religious life and conversation; and this requires spiritual life, strength and direction from Christ; for neither dead men, nor, if alive, yet weak, can walk; nor is it in a spiritual man, that walketh to direct his steps; and such a walk also denotes continuance, in well doing, and a progression or going on in it, and supposes ways to walk in. Christ, he is the chief and principal way, and there are other paths which regard him, or relate and lead unto him; as the way of truth, the path of ordinances, and of religious worship, both public and private, and the ways of righteousness, holiness, and good works: the manner in which saints are to walk is as Christ himself walked, after the Spirit, and not after the flesh, according to the rule of the word, which is the standard of faith and practice, with prudence, wisdom, circumspection, and worthy of God, and of that calling wherein they are called: and of such a walk there is a necessity; it “ought”, it must be both on the account of God, it being his will, and for his glory, and the contrary would show great ingratitude to him; and on the account of the saints themselves, to adorn them, and their profession, and preserve them from shame and disgrace, to show their faith, and demonstrate their calling and election to others; and likewise on account of others, partly for the winning of some, by recommending in this way the Gospel to them, and partly for the bringing of others to shame and silence, who falsely accuse their good conversation. Now when the apostle, and those that were with him, were at Thessalonica, they gave these saints directions and instructions about their walk and conversation, to order it in such a manner as might “please God”; which is not to be understood of rendering their persons acceptable to God hereby, for the saints’ acceptance with God is only in Christ the beloved; nor of their gaining the love and favour of God by such means, for the love of God is from everlasting, and is free, and sovereign, and does not arise from, or depend upon the holiness and obedience of men; or of making peace with God by such a walk, for peace is only made by the blood of Christ; but of doing those things, and in such a way God approves of: unregenerate men cannot please God, nor anything they do, because they are destitute of the Spirit of God, and are without Christ, and his grace and have not faith in him, without which it is impossible to please God; but what a believer does in faith, from a principle of love, in the name and strength of Christ, and to the glory of God, is approved of by God, and is acceptable to him through Christ, and for his sake; and there are many things of this kind, as prayer, praise, acts of beneficence to the poor, and indeed every good work and holy action: and inasmuch as they had been thus taught and instructed how to behave and conduct in their outward walk and conversation, they are entreated and exhorted to go on and abound in the work of the Lord:
“so ye would abound more and more:”
That is, be more and more in the exercise of every grace, and in the discharge of every duty, making advances in holiness of life, and perfecting it in the fear of God. Beza’s ancient copy, and another manuscript, as also the Alexandrian copy, and some others, add between the preceding, and this last clause, “as ye also walk”; and so the Vulgate Latin and Ethiopic versions seem to have read; commending them for their present and past walk and conversation, in order to persuade and encourage them to go forward.
John Gill (1697-1771) was a Strict and Particular Baptist preacher and theologian. He was appointed the Pastor of Goat Yard Chapel, Horsleydown, Southwark, serving this position for fifty-one years. He was the first Baptist to write an exhaustive systematic theology, setting forth High-Calvinistic views and a clear Baptist polity which became the backbone for the churches subscribing to them. John Hazelton wrote of him:
”[Augustus] Toplady held in high regard Dr. John Gill (1697-1771), and applied to him and to his controversial writings what was said of the first Duke of Marlborough—that he never besieged a town that he did not take, nor fought a battle that he did not win. Gill's book on the Canticles is a beautiful and experimental exposition of Solomon's Song; his "Cause of God and Truth" is most admirable and suggestive; and his "Body of Divinity" one of the best of its kind. His commentary upon the Old and New Testament is a wonderful monument of sanctified learning, though it has been so used as to rob many a ministry of living power. It is the fashion now to sneer at Gill, and this unworthy attitude is adopted mostly by those who have forsaken the truths he so powerfully defended, and who are destitute of a tithe of the massive scholarship of one of the noblest ministers of the Particular and Strict Baptist denomination. The late Dr. Doudney rendered inestimable service by his republication, in 1852, of Gill's Commentary, printed at Bonmahon, Waterford, Ireland, by Irish boys. Gill was born at Kettering, and passed away at his residence at Camberwell, his last words being: "O, my Father! my Father!" For fifty-one years, to the time of his death, he was pastor of the Baptist Church, Fair Street, Horselydown, and was buried in Bunhill Fields. His Hebrew learning was equal to that of any scholar of his day, and his Rabbinical knowledge has never been equalled outside Judaism. His "Dissertation Concerning the Eternal Sonship of Christ" is most valuable, and this foundation truth is shown by him to have been a part of the faith of all Trinitarians for about 1,700 years from the birth of our Lord. In His Divine nature our blessed Lord was the co-equal and co-eternal Son of God, and as such He became the Word of God. The Scriptures nowhere intimate that Christ is the Son of God by office, or that His Sonship is founded on His human nature. This is not a strife about words, but is for our life, our peace, our hope. Dr. Gill's pastoral labours were much blest; to the utmost fidelity he united real tenderness, and at the Lord's Supper he was always at his best.
"He set before their eyes their dying Lord—
How soft, how sweet, how solemn every word!
How were their hearts affected, and his own!
And how his sparkling eyes with glory shone!"