2 thes 3

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2 thes 3

1.

brothers The Greek word for “brothers,” adelphoi, can simultaneously address both male and female believers.

pray for us Even when asking for prayer, Paul considers the interests of Jesus Christ—that His message would rapidly spread and be honored.

Prayers in Paul’s Letters Table

word of the Lord Refers to the gospel message (1 Thess 1:8; Acts 8:25; 15:35–36).

just as also it was with you The Thessalonians’ response to the gospel was exemplary (see 1 Thess 1:6–10).

Finally—literally, “As to what remains.”

may have free course—literally, “may run”; spread rapidly without a drag on the wheels of its course. That the new-creating word may “run,” as “swiftly” as the creative word at the first (Ps 147:15). The opposite is the word of God being “bound” (2 Ti 2:9).

glorified—by sinners accepting it (Ac 13:48; Ga 1:23, 24). Contrast “evil spoken of” (1 Pe 4:14).

as it is with you—(1 Th 1:6; 4:10; 5:11).

2.

evil and wicked people Those who opposed Paul and his companions during their missionary efforts—both Jew and Gentile (see Acts 18:12–13). Paul’s language echoes the prophet Isaiah. He may have been alluding to the Septuagint (the ancient Greek translation of the OT) of Isa 25:4, which includes the phrase “you will deliver them from wicked men.”

that we … be delivered from unreasonable … men—literally, men out of place, inept, unseemly: out of the way bad: more than ordinarily bad. An undesigned coincidence with Ac 18:5–9. Paul was now at Corinth, where the JEWS “opposed themselves” to his preaching: in answer to his prayers and those of his converts at Thessalonica and elsewhere, “the Lord, in vision,” assured him of exemption from “the hurt,” and of success in bringing in “much people.” On the unreasonable, out-of-the way perversity of the Jews, as known to the Thessalonians, see 1 Th 2:15, 16.

have not faith—or as Greek, “the faith” of the Christian: the only antidote to what is “unreasonable and wicked.” The Thessalonians, from their ready acceptance of the Gospel (1 Th 1:5, 6), might think “all” would similarly receive it; but the Jews were far from having such a readiness to believe the truth.

3.

faithful—alluding to “faith” (2 Th 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 (1 Th 5:24; 2 Ti 2:13). Faith on the part of man answers to faithfulness on the part of God.

stablish you—as he had prayed (2 Th 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 (2 Th 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 (2 Th 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 Mt 13:19, “the wicked one.”

who will strengthen you God showed His faithfulness by preserving the Thessalonians while they were persecuted (1 Thess 3:6–9).

the evil one Refers to Satan, the enemy of God (see Matt 6:13; Eph 6:16). The promise that believers will be protected from Satan by the Lord may be an allusion to the Lord’s Prayer. See note on 1 Thess 2:18.

4.
And we have confidence in the Lord. The apostle confidently expects the obedience of the Thessalonians, but his confidence is not fixed on them - on their own efforts, endeavours, and resolutions - but on the Lord, namely, Christ; on his grace and strength communicated to and perfected in weakness. The obedience of the Thessalonians flowed from the grace of Christ; it was in consequence of the communication of the influences of his Spirit that they were enabled to make progress and to persevere in the Christian life. "Here," observes Professor Jowett, "as elsewhere, the apostle speaks of believing, hoping, doing all things in Christ. We lead an ordinary life as well as a religious one; but, with the apostle, his ordinary life is his religious one, and hence he uses religious expressions in reference to all that he says and does." The apostle lives in the sphere of Christ. Touching you; with reference to you - the direction of his confidence. That ye both do and will do the things which we command you. There is here the same union of Divine assistance and human effort, of God's working and man's working, which pervades the whole scheme of the gospel salvation

we have confidence in the Lord—as “faithful” (2 Th 3:3). Have confidence in no man when left to himself [BENGEL].

that ye both do—Some of the oldest manuscripts insert a clause, “that ye both have done” before, “and are doing, and will do.” He means the majority by “ye,” not all of them (compare 2 Th 3:11; 1:3; 1 Th 3:6).

5.

If “the Lord” be here the Holy Ghost (2 Co 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] (2 Th 2:4; 1 Th 1:3). ESTIUS, however, supports English Version (compare Rev 1:9; 3:10). At all events, this grace, “patience,” or persevering endurance, is connected with the “hope” (1 Th 1:3, 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).

direct your hearts An expression from the OT (e.g., Prov 23:19; 2 Chr 20:33). Paul asks God to guide the hearts of the Thessalonians—the center of desire and purpose. See 1 Thess 3:13.

love of God The love that God has for believers (Rom 5:5; 2 Cor 13:13). God displayed his love through the sacrificial death of His Son, Jesus Christ.

patient endurance of Christ The patient endurance displayed by Christ in His own suffering. His example helps believers endure persecution.

6.
Now we command you, brethren. An injunction, not specially directed to the elders or office bearers, but to the members, of the Church in general (see 1 Thessalonians 5:14). In the Name of the Lord Jesus Christ. Strengthening the command, as being given in the Name and authority of the great Head of the Church; not we, but Christ himself commands you. That ye withdraw yourselves. A nautical expression, denoting to "shorten the sails;" hence metaphorically to keep out of the way, to withdraw; that ye avoid intercourse and fellowship with; no allusion as yet to excommunication. From every brother - follow Christian - that walketh disorderly; literally, out of the ranks (see 1 Thessalonians 5:14). And not after the tradition; or, the instructions; not the example of the apostle, which is afterwards mentioned, but the instructions which he orally delivered when at Thessalonica, and subsequently confirmed by the Epistle which he had written to them (see 2 Thessalonians 2:15). Which he received of us. Here the readings of manuscripts differ. Some read "which you received of us," and others "which they," namely, those represented by the brother that walketh disorderly, "received of us"
we command you—Hereby he puts to a particular test their obedience in general to his commands, which obedience he had recognized in 2Th 3:4.
withdraw—literally, "to furl the sails"; as we say, to steer clear of (compare 2Th 3:14). Some had given up labor as though the Lord's day was immediately coming. He had enjoined mild censure of such in 1Th 5:14, "Warn … the unruly"; but now that the mischief had become more confirmed, he enjoins stricter discipline, namely, withdrawal from their company (compare 1Co 5:11; 2Jo 10, 11): not a formal sentence of excommunication, such as was subsequently passed on more heinous offenders (as in 1Co 5:5; 1Ti 1:20). He says "brother," that is, professing Christian; for in the case of unprofessing heathen, believers needed not be so strict (1Co 5:10-13).
disorderly—Paul plainly would not have sanctioned the order of Mendicant Friars, who reduce such a "disorderly" and lazy life to a system. Call it not an order, but a burden to the community (Bengel, alluding to the Greek, 2Th 3:8, for "be chargeable," literally, "be a burden").
the tradition—the oral instruction which he had given to them when present (2Th 3:10), and subsequently committed to writing (1Th 4:11, 12).
which he received of us—Some oldest manuscripts read, "ye received"; others, "they received." The English Version reading has no very old authority.
7.

imitate us See note on 1 Thess 1:6.

we did not behave irresponsibly among you Paul and his companions worked to provide for their own needs while living with the Thessalonians, setting an example for them to follow. See 1 Thess 2:9 and note.

For yourselves know; without it being necessary for me to say anything about the matter; ye yourselves are witnesses. How ye ought to follow (or, imitate) us; better, perhaps, to be restricted to Paul than used as inclusive of Silas and Timothy. For we behaved not ourselves disorderly among you; referring to the apostle's residence in Thessalonica.
8.

eat any man’s bread—Greek, “eat bread from any man,” that is, live at anyone’s expense. Contrast 2 Th 3:12, “eat THEIR OWN bread.”

wrought—(Ac 20:34). In both Epistles they state they maintained themselves by labor; but in this second Epistle they do so in order to offer themselves herein as an example to the idle; whereas, in the first, their object in doing so is to vindicate themselves from all imputation of mercenary motives in preaching the Gospel (1 Th 2:5, 9) [EDMUNDS]. They preached gratuitously though they might have claimed maintenance from their converts.

labour and travail—“toil and hardship” (see on 1 Th 2:9).

night and day—scarcely allowing time for repose.

chargeable—Greek, “a burden,” or “burdensome.” The Philippians did not regard it as a burden to contribute to his support (Php 4:15, 16), sending to him while he was in this very Thessalonica (Ac 16:15, 34, 40). Many Thessalonians, doubtless, would have felt it a privilege to contribute, but as he saw some idlers among them who would have made a pretext of his example to justify themselves, he waived his right. His reason for the same course at Corinth was to mark how different were his aims from those of the false teachers who sought their own lucre (2 Co 11:9, 12, 13). It is at the very time and place of writing these Epistles that Paul is expressly said to have wrought at tent-making with Aquila (Ac 18:3); an undesigned coincidence.

without paying Paul and his companions could have taken advantage of the hospitality of the Thessalonians. Instead, they left them with an example of self-sacrifice. Paul did not want to burden his churches with financial responsibility for his ministry. Compare 1 Cor 9:1–18.

toil and labor Greeks abhorred manual labor and considered it the duty of slaves. Paul did not see his work as a distraction from ministry, but as part of the ministry itself.

Slavery in the First Century

not to be a burden The socioeconomic status of believers in Thessalonica may have also motivated Paul to provide for himself.

9.

that we do not have the right Paul did not use his status as an apostle to take advantage of people. He set aside his rights in order to teach the Thessalonians about hard work and sacrifice (compare 1 Cor 9:12, 15).

so that you may imitate us Paul lived in such a way that he could call others to imitate him (1 Cor 4:16; 11:1; Phil 4:9).

Not because we have not power; that is, to demand support. Paul, as an apostle, had the right of maintenance from the Churches among whom he laboured. This right of support he insists upon in the First Epistle to the Corinthians (1 Corinthians 9:1-18). But for the sake of his converts, to give them an example of diligent working, and to remove every impediment to the progress of the gospel, he often waived his rights. Thus he did at Thessalonica (1 Thessalonians 2:6, 9), at Corinth (Acts 18:3; 2 Corinthians 11:9), and at Ephesus (Acts 20:340; in all these places he laboured for his maintenance as a tent maker. But - we acted so - to make ourselves an ensample unto you to follow - imitate - us.
10.

For even—Translate, “For also.” We not only set you the example, but gave a positive “command.”

commanded—Greek imperfect, “We were commanding”; we kept charge of you.

would not work—Greek, “is unwilling to work.” BENGEL makes this to be the argument: not that such a one is to have his food withdrawn from him by others; but he proves from the necessity of eating the necessity of working; using this pleasantry, Let him who will not work show himself an angel, that is, do without food as the angels do (but since he cannot do without food, then he ought to be not unwilling to work). It seems to me simpler to take it as a punishment of the idle. Paul often quotes good adages current among the people, stamping them with inspired approval. In the Hebrew, “Bereshith Rabba,” the same saying is found; and in the book Zeror, “He who will not work before the sabbath, must not eat on the sabbath.”

does not want to work Believers may have stopped working out of expectations of the Lord’s imminent return or their own laziness. The early church had a lot of charity (compare Acts 6:1–7); some believers may have taken advantage of this.

For even when we were with you; during our residence in Thessalonica. This we commanded, that if any man would not work, neither should he eat. This or similar expressions have been shown to be a proverb in frequent use among the Jews. Thus: "Whoever doth not work doth not eat" ('Bereshith Rabba'); "Let not him who would not labour before the sabbath eat on the sabbath" ('In Lib. Zenon.'). It is a law of nature, and the apostle here sanctions it as a law of Christianity. There is here a reference to the sentence pronounced on man in Paradise in consequence of disobedience: "In the sweat of thy face shalt thou eat bread" (Genesis 3:19). Labour, indeed, may in one point of view be considered as part of the curse, but it is also a blessing adapted to man's fallen nature. Labour is the law of God; idleness is the parent of many crimes and is productive of misery. He who has no business allotted to him ought to choose some useful occupation for himself
11.

busy bodies—In the Greek the similarity of sound marks the antithesis, “Doing none of their own business, yet overdoing in the business of others.” Busy about everyone’s business but their own. “Nature abhors a vacuum”; so if not doing one’s own business, one is apt to meddle with his neighbor’s business. Idleness is the parent of busybodies (1 Ti 5:13).

For; the reason for the allusion to this proverb. We hear. The apostle had either heard from Timothy who had rejoined him from Thessalonica, or from the report of the bearers of the First Epistle. That there are some which walk among you disorderly, working not at all, but are busybodies. There is here a paranomasia or play upon words, the words "working" and "busybodies" being cognate. It is difficult to preserve the resemblance in a translation. "Busy only with what is not their own business" (Jowett); "Working at no business, but being busybodies" (Ellicott); "Not busy, but busybodies" (Wordsworth). The word "busybodies" denotes busy in useless and superfluous things, about which one need not trouble himself - occupied about trifles. The apostle refers to the fanatical excitement in the Church on account of which the Thessalonians, instead of occupying themselves with the fulfilment of the duties of their earthly calling, busied themselves about matters which were unprofitable and vain
12.

by—The oldest manuscripts read, “IN the Lord Jesus.” So the Greek, 1 Th 4:1, implying the sphere wherein such conduct is appropriate and consistent. “We exhort you thus, as ministers IN Christ, exhorting our people IN Christ.”

with quietness—quiet industry; laying aside restless, bustling, intermeddling officiousness (2 Th 3:11).

their own—bread earned by themselves, not another’s bread

- Now them that are such we command and exhort by (or, as the best manuscripts read, in) our Lord Jesus Christ; in him, as the source of authority; "In his Name." That with quietness. In contrast to being busybodies, with calmness of spirit, freedom from excitement. They work, and eat their own bread; not the bread of others, but their own, for which they have laboured and which they have earned. They would thus be independent of the liberality and generosity of others.
13.
But ye, brethren; contrasted with those who walk disorderly, ye who have not neglected your worldly employments. Be not weary in well doing; or, as it is in the margin, faint not in well doing; "lose not heart in well doing" (Ellicott). The phrase has been differently interpreted. Thus Chrysostom explains it that indolent persons, however justly they may be condemned, must not be suffered to perish from want - a meaning opposed to the context. Calvin renders it that, although there are many that are undeserving and abuse our liberality, we must not on this account leave off helping those who need our aid: let not the sloth of those disorderly persons hinder or damp your charity - a most needful admonition, but it does not exhaust all that is meant by the precept. Others restrict it to diligence in our earthly duties: though others be idle, working not at all, let not their example lead you astray; be not ye weary in doing what is right and proper (Lunemann). But the phrase is to be understood in its general sense, denoting holy and upright conduct

be not weary—The oldest manuscripts read, “Be not cowardly in”; do not be wanting in strenuousness in doing well. EDMUNDS explains it: Do not culpably neglect to do well, namely, with patient industry do your duty in your several callings. In contrast to the “disorderly, not-working busybodies”

14.

letter Paul’s letters carried just as much authority as his personal presence with the believers. See 2 Cor 10:9–11.

that he may be put to shame In Graeco-Roman culture, shame was a powerful tool for motivating a person to realign his or her behavior with the community’s values. The believers in Thessalonica were already ostracized from the rest of the city’s population because they turned from idols to the Living God (1 Thess 1:9). Those who were shunned because of their disobedience were even further removed from community.

letter Paul’s letters carried just as much authority as his personal presence with the believers. See 2 Cor 10:9–11.

that he may be put to shame In Graeco-Roman culture, shame was a powerful tool for motivating a person to realign his or her behavior with the community’s values. The believers in Thessalonica were already ostracized from the rest of the city’s population because they turned from idols to the Living God (1 Thess 1:9). Those who were shunned because of their disobedience were even further removed from community.

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15.

admonish him as a brother—not yet excommunicated (compare Le 19:17). Do not shun him in contemptuous silence, but tell him why he is so avoided

admonish The Greek word used here, noutheteō, means to warn someone about the disastrous consequences of his or her actions. Paul regards this as the responsibility of the community. Likewise, Paul provides a model of church discipline that aims toward the restoration of the person, not condemnation

16.

Lord of peace—Jesus Christ. The same title is given to Him as to the Father, “the GOD of peace” (Ro 15:33; 16:20; 2 Co 13:11). An appropriate title in the prayer here, where the harmony of the Christian community was liable to interruption from the “disorderly.” The Greek article requires the translation, “Give you the peace” which it is “His to give.” “Peace” outward and inward, here and hereafter (Ro 14:17).

always—unbroken, not changing with outward circumstances.

by all means—Greek, “in every way.” Most of the oldest manuscripts read, “in every place”; thus he prays for their peace in all times (“always”) and places.

Lord be with you all—May He bless you not only with peace, but also with His presence (Mt 28:20). Even the disorderly brethren (compare 2 Th 3:15, “a brother”) are included in this prayer.

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- Now the Lord of peace himself. In 1 Thessalonians 5:23 it is "the God of peace" who is invoked: "And the very God of peace sanctify you wholly." Here it is Christ who is named as "the Lord of peace." He is the Lord of peace, as the Author, the Procurer, the Mediator of peace. Pease is here to be taken in its widest sense - peace with God, complete salvation. Give you peace always by all means. Some manuscripts read "in every place," but the reading in our version is best attested - "always by all means;" "at all times and in every way;" whether it be outward or inward, for time or for eternity. The apostle could desire no higher blessing for his converts. The Lord be with you all
17.
The Epistle was written by an amanuensis (perhaps Silas or Timothy), and only the closing salutation written by Paul's "own hand" (compare Ro 16:22; 1Co 16:21; Col 4:18). Wherever Paul does not subjoin this autograph salutation, we may presume he wrote the whole Epistle himself (Ga 6:11).
which—which autograph salutation.
the token—to distinguish genuine Epistles from spurious ones put forth in my name (2Th 2:2).
in every epistle—Some think he signed his name to every Epistle with his own hand; but as there is no trace of this in any manuscripts of all the Epistles, it is more likely that he alludes to his writing with his own hand in closing every Epistle, even in those Epistles (Romans, Second Corinthians, Ephesians, Philippians, First Thessalonians) wherein he does not specify his having done so.
so I write—so I sign my name: this is a specimen of my handwriting, by which to distinguish my geniune letters from forgeries.
The salutation of Paul with mine own hand. The apostle usually dictated his Epistles to an amanuensis( one who takes dictation), but wrote the concluding words with his own hand. Thus Tertius was his amanuensis when he wrote the Epistle to the Romans (Romans 16:22). Probably the Epistle to the Galatians is an exception (Galatians 6:11), and also the Epistle to Philemon on (Philemon 1:19). The same authentication expressed in the same words is found in the First Epistle to the Corinthians (1 Corinthians 16:21), and in the Epistle to the Colossians (Colossians 4:18). Which; referring, not to the salutation, but to the whole clause; which circumstance. Is the token; the mark of authentication. Of every Epistle. Such authentication was especially necessary in the case of the Thessalonians, as it would seem that a forged epistle had been circulated among them (2 Thessalonians 2:2). Some restrict the words to the Epistles which the apostle would afterwards write to the Thessalonians (Lunemann); but they are rather to be understood of a caution which the apostle practised, or was to practise, in all his Epistles. Some refer the token to the words, "The salutation of Paul with mine own hand," and although these words are only found in two other Epistles, yet it is asserted that the other Epistles were otherwise sufficiently authenticated. But it appears better to understand by the salutation the benediction which follows; and a similar salutation or benediction is found at the close of all Paul's Epistles
18.
He closes every Epistle by praying for GRACE to those whom he addresses.
Amen—omitted in the oldest manuscripts It was doubtless the response of the congregation after hearing the Epistle read publicly; hence it crept into copies.
The Subscription is spurious, as the Epistle was written not "from Athens," but from Corinth.

The grace of our Lord Jesus Christ Paul’s typical closing in his letters

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