SEV Biblia, Chapter 3:5
Y el Seor enderece vuestros corazones en la caridad de Dios, y en la esperanza del Cristo.
Clarke's Bible Commentary - 2 Thessalonians 3:5
Verse 5. 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; kateuqunai, 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.
John Gill's Bible Commentary
Ver. 5. And the Lord direct your hearts into the love of God , &c.] 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 ( 2 Chronicles 19:3 20:33). 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, ( Proverbs 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 Romans 5:2-5). 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.
Matthew Henry Commentary
Verses 1-5 - Those who are far apart still may meet together at the throne of grace and those not able to do or receive any other kindness, may in this wa do and receive real and very great kindness. Enemies to the preachin of the gospel, and persecutors of its faithful preachers, ar unreasonable and wicked men. Many do not believe the gospel; and n wonder if such are restless and show malice in their endeavours to oppose it. The evil of sin is the greatest evil, but there are othe evils we need to be preserved from, and we have encouragement to depen upon the grace of God. When once the promise is made, the performanc is sure and certain. The apostle had confidence in them, but that wa founded upon his confidence in God; for there is otherwise n confidence in man. He prays for them for spiritual blessings. It is ou sin and our misery, that we place our affections upon wrong objects There is not true love of God, without faith in Jesus Christ. If, by the special grace of God, we have that faith which multitudes have not we should earnestly pray that we may be enabled, without reserve, to obey his commands, and that we may be enabled, without reserve, to the love of God, and the patience of Christ.
Greek Textus Receptus
ο 3588 δε 1161 κυριος 2962 κατευθυναι 2720 5659 υμων 5216 τας 3588 καρδιας 2588 εις 1519 την 3588 αγαπην 26 του 3588 θεου 2316 και 2532 {1: εις 1519 υπομονην 5281 } {2: εις 1519 την 3588 υπομονην 5281 } του 3588 χριστου 5547
Vincent's NT Word Studies
5. Hearts (kardiav). See on Rom. i. 21; x. 10; Eph. i. 18.
Patient waiting for Christ (upomonhn tou cristou). Rather patience of Christ. The prayer is that their hearts may be directed to love God and to exhibit the patience of Christ 37
Robertson's NT Word Studies
3:5 {Direct} (kateuqunai). First aorist active optative of wish for the future as in #2:17; 1Th 5:23 from kateuqunw, old verb, as in #1Th 3:11 (there {way}, here {hearts}) and #Lu 1:79 of {feet} (podas). Perfective use of kata. Bold figure for making smooth and direct road. The Lord here is the Lord Jesus. {Into the love of God} (eis ten agapen tou qeou). Either subjective or objective genitive makes sense and Lightfoot pleads for both, "not only as an objective attribute of deity, but as a ruling principle in our hearts," holding that it is "seldom possible to separate the one from the other." Most scholars take it here as subjective, the characteristic of God. {Into the patience of Christ} (eis ten hupomnen tou cristou). There is the same ambiguity here, though the subjective idea, the patience shown by Christ, is the one usually accepted rather than "the patient waiting for Christ" (objective genitive).
