Text -- 2 Thessalonians 3:10 (NET)

3:10 For even when we were with you, we used to give you this command: “If anyone is not willing to work, neither should he eat.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Th 3:10

This ( touto ).

What he proceeds to give.

Robertson: 2Th 3:10

If any will not work, neither let him eat ( hoti ei tis ou thelei ergazesthai mēde esthietō ).

Recitative hoti here not to be translated, like our modern quotation marks. Apparently a Jewish proverb based on Gen 3:19. Wetstein quotes several parallels. Moffatt gives this from Carlyle’ s Chartism : "He that will not work according to his faculty, let him perish according to his necessity."Deissmann ( Light from the Ancient East , p. 314) sees Paul borrowing a piece of workshop morality. It was needed, as is plain. This is a condition of the first class (note negative ou ) with the negative imperative in the conclusion.

Vincent: 2Th 3:10

If any would not work, etc.

A Jewish proverb.

Wesley: 2Th 3:10

Do not maintain him in idleness.

JFB: 2Th 3:10

Translate, "For also." We not only set you the example, but gave a positive "command."

JFB: 2Th 3:10

Greek imperfect, "We were commanding"; we kept charge of you.

JFB: 2Th 3:10

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 BENGEL makes this to be the argument: not that such a one is to have his food withdrawn from him by others; but he proves from the necessity of eating the necessity of working; using this pleasantry, Let him who will not work show himself an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."

Clarke: 2Th 3:10

If any would not work, neither should he eat - This is a just maxim, and universal nature inculcates it to man. If man will work, he may eat; if he do not work, he neither can eat, nor should he eat. The maxim is founded on these words of the Lord: In the sweat of thy brow thou shall eat bread. Industry is crowned with God’ s blessing; idleness is loaded with his curse. This maxim was a proverb among the Jews. Men who can work, and will rather support themselves by begging, should not get one morsel of bread. It is a sin to minister to necessities that are merely artificial.

Calvin: 2Th 3:10

10.He that will not labor. From its being written in Psa 128:2 —

Thou art blessed, eating of the labor of thy hands,

also in Pro 10:4,

The blessing of the Lord is upon the hands of him that laboreth,

it is certain that indolence and idleness are accursed of God. Besides, we know that man was created with this view, that he might do something. Not only does Scripture testify this to us, but nature itself taught it to the heathen. Hence it is reasonable, that those, who wish to exempt themselves from the common law, ⁷¹⁰ should also be deprived of food, the reward of labor. When, however, the Apostle commanded that such persons should not eat, he does not mean that he gave commandment to those persons, but forbade that the Thessalonians should encourage their indolence by supplying them with food.

It is also to be observed, that there are different ways of laboring. For whoever aids ⁷¹¹ the society of men by his industry, either by ruling his family, or by administering public or private affairs, or by counseling, or by teaching, ⁷¹² or in any other way, is not to be reckoned among the idle. For Paul censures those lazy drones who lived by the sweat of others, while they contribute no service in common for aiding the human race. Of this sort are our monks and priests who are largely pampered by doing nothing, excepting that they chant in the temples, for the sake of preventing weariness. This truly is, (as Plautus speaks,) ⁷¹³ to “live musically.” ⁷¹⁴

Defender: 2Th 3:10

From the very beginning of time, God has ordained that men should work for their food (Gen 2:15, Gen 2:16). This became even more necessary with the entrance of sin and the curse (Gen 3:17-19). We shall continue to work, serving the Lord, in the new earth (Rev 22:3). It is, altogether, inexcusable for Christians, when they are no longer children, to expect others to provide their sustenance while they stand idle, even if they offer some spiritual excuse for not working."

TSK: 2Th 3:10

when : Luk 24:44; Joh 16:4; Act 20:18

that : Gen 3:19; Pro 13:4, Pro 20:4, Pro 21:25, Pro 24:30-34; 1Th 4:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Th 3:10

For even when we were with you, this we commanded you - It would seem from this that the evil of which the apostle here complains had begun to operate even when he was with them. There were those who were disposed to be idle, and who needed the solemn command of an apostle to induce them to labor.

That if any would not work, neither should he eat - That is, at the public expense. They should not be supported by the church. This was a maxim among the Jews (see Wetstein, in loc.), and the same sentiment may be found in Homer, Demosthenes, and Pythagoras; see Grotius, in loc. The maxim is founded in obvious justice, and is in accordance with the great law under which our Creator has placed us; Gen 3:19. That law, in the circumstances, was benevolent, and it should be our aim to carry it out in reference to ourselves and to others. The law here laid down by the apostle extends to all who are able to work for a living, and who will not do it, and binds us not to contribute to their support if they will not labor for it. It should be regarded as extending:

(1)\caps1     t\caps0 o the members of a church - who, though poor, should not be supported by their brethren, unless they are willing to work in any way they can for their own maintenance.

(2)\caps1     t\caps0 o those who beg from door to door, who should never be assisted unless they are willing to do all they can do for their own support. No one can be justified in assisting a lazy man. In no possible circumstances are we to contribute to foster indolence. A man might as properly help to maintain open vice.

Poole: 2Th 3:10

The words contain a reason, as the illative for imports; but what it refers to is uncertain; most probably a further reason of the apostle’ s working with his hands, because when with them he left this command,

that if any would not work, neither should he eat he would therefore practise himself what he commanded them, and not be thought to be as the Pharisees, binding heavy burdens upon others, and he not touch them himself. And this is another of the commandments which the apostle gave them, which he declared his confidence that they would do, 2Th 3:4 . And this command seems grounded upon the law given to Adam: In the sweat of thy face shalt thou eat bread, Gen 3:19 . For when he recommends a practice not directly grounded upon some word of God, or of Christ, or from infallible inspiration, he calls it a permission, as 1Co 7:6 ; but when otherwise, he saith: I command, yet not I, but the Lord, 1Co 7:10 ; and calls it the commandment of the Lord, 1Co 14:37 . And this in the text is not his alone, but the Lord’ s, and is elsewhere mentioned, as Eph 4:28 : Let him that stole steal no more, but work with his hands, & c.: see 1Co 7:20 . God requires it of us as men, that we may be profitable in the commonwealth, supply our own wants and of those that depend upon us, and have wherewith also to supply the wants of the poor, Eph 4:28 , to be kept from the temptations of idleness. Christianity doth not extinguish the profitable laws of nature or nations. Yet this general command admits limitations; if men have ability and opportunity to work, or if the ends of working are not otherwise supplied. For he that lives out of the reason of the law seems not bound by the law; or if the work be mental, and not manual, the law is fulfilled; and the equity of the law reacheth all men so far, as that none ought to be idle and useless in the world. And the apostle’ s argument for it in the text is cogent from nature itself; agreeably to that of Solomon, Pro 16:26 : He that laboureth laboureth for himself, for his mouth craveth it of him. Whereupon some judge these believing Thessalonians to be generally a people that lived by some handicraft trade, or some other manual labour. And the eating here intended is meant of relief from the stock and charge of the church: such should not be relieved who would not work, as it is in the text; who could, but would not, the fault being in the will.

Haydock: 2Th 3:10

Not work. By prying with curiosity into other men's actions. He that is idle, saith St. John Chrysostom, will be given to curiosity. (Witham) ---

The apostles, like our Lord, were fond of introducing popular saying or axioms. Another, and not unlike the former, is found in one of the Jewish rabbies, Zeror: Qui non laboraverit in Prosabbato, ne edat in Sabbato.

Gill: 2Th 3:10

For even when we were with you,.... At Thessalonica in person, and first preached the Gospel to them,

we commanded you, that if any would not work, neither should he eat; the Ethiopic version reads in the singular number, "when I was with you, I commanded you"; using the above words, which were a sort of a proverb with the Jews, and is frequently used by them, דאי לא אכיל, or לעי לא נגיס, "that if a man would not work, he should not eat" ^q. And again ^r,

"he that labours on the evening of the sabbath (or on weekdays), he shall eat on the sabbath day; and he who does not labour on the evening of the sabbath, from whence shall he eat (or what right and authority has he to eat) on the sabbath day?''

Not he that could not work through weakness, bodily diseases, or old age, the necessities of such are to be distributed to, and they are to be taken care of, and provided with the necessaries of life by the officers of the church; but those that can work, and will not, ought to starve, for any assistance that should be given them by the members of the church, or the officers of it.

Commentary -- Verse Notes / Footnotes

Geneva Bible: 2Th 3:10

For even when we were with you, this we commanded you, that if any would not work, ^{( c )} neither should he eat.

^{( c )} What will we do then with those fat lazy monks, and sacrificing priests? A monk (says Socrates, book eight, of his Tripartite History) who does not work with hands, is like a thief.

Commentary -- Verse Range Notes

TSK Synopsis: 2Th 3:1-18

1 Paul craves their prayers for himself;

3 testifies what confidence he has in them;

5 makes request to God in their behalf;

6 gives them divers precepts, especially to shun idleness, and ill company;

16 and then concludes with prayer and salutation.

MHCC: 2Th 3:6-15

Those who have received the gospel, are to live according to the gospel. Such as could work, and would not, were not to be maintained in idleness. Christianity is not to countenance slothfulness, which would consume what is meant to encourage the industrious, and to support the sick and afflicted. Industry in our callings as men, is a duty required by our calling as Christians. But some expected to be maintained in idleness, and indulged a curious and conceited temper. They meddled with the concerns of others, and did much harm. It is a great error and abuse of religion, to make it a cloak for idleness or any other sin. The servant who waits for the coming of his Lord aright, must be working as his Lord has commanded. If we are idle, the devil and a corrupt heart will soon find us somewhat to do. The mind of man is a busy thing; if it is not employed in doing good, it will be doing evil. It is an excellent, but rare union, to be active in our own business, yet quiet as to other people's. If any refused to labour with quietness, they were to note him with censure, and to separate from his company, yet they were to seek his good by loving admonitions. The Lords is with you while you are with him. Hold on your way, and hold on to the end. We must never give over, or tire in our work. It will be time enough to rest when we come to heaven.

Matthew Henry: 2Th 3:6-15

The apostle having commended their obedience for the time past, and mentioned his confidence in their obedience for the time to come, proceeds to give them commands and directions to some who were faulty, correcting some things that were amiss among them. Observe, The best society of Christians may have some faulty persons among them, and some things that ought to be reformed. Perfection is not to be found on this side heaven: but evil manners beget good laws; the disorders that Paul heard of as existing among the Thessalonians occasioned the good laws we find in these verses, which are of constant use to us, and all others whom they may concern. Observe,

I. That which was amiss among the Thessalonians, which is expressed,

1. More generally. There were some who walked disorderly, not after the tradition they received from the apostle, 2Th 3:6. Some of the brethren were guilty of this disorderly walking; they did not live regularly, nor govern themselves according to the rules of Christianity, nor agreeably to their profession of religion; not according to the precepts delivered by the apostle, which they had received, and pretended to pay a regard to. Note, It is required of those who have received the gospel, and who profess a subjection to it, that they live according to the gospel. If they do not, they are to be counted disorderly persons.

2. In particular, there were among them some idle persons and busy-bodies, 2Th 3:11. This the apostle was so credibly informed of that he had sufficient reason to give commands and directions with relation to such persons, how they ought to behave, and how the church should act towards them. (1.) There were some among them who were idle, not working at all, or doing nothing. It does not appear that they were gluttons or drunkards, but idle, and therefore disorderly people. It is not enough for any to say they do no hurt; for it is required of all persons that they do good in the places and relations in which Providence has placed them. It is probable that these persons had a notion (by misunderstanding some passages in the former epistle) concerning the near approach of the coming of Christ, which served them for a pretence to leave off the work of their callings, and live in idleness. Note, It is a great error, or abuse of religion, to make it a cloak for idleness or any other sin. If we were sure that the day of judgment were ever so near, we must, notwithstanding, do the work of the day in its day, that when our Lord comes he may find us doing. The servant who waits for the coming of his Lord aright must be working as his Lord has commanded, that all may be ready when he comes. Or, it may be, these disorderly persons pretended that the liberty wherewith Christ had made them free discharged them from the services and business of their particular callings and employments in the world: whereas they were to abide in the same calling wherein they were called of God, and therein abide with God, 1Co 7:20, 1Co 7:24. Industry in our particular callings as men is a duty required of us by our general calling as Christians. Or perhaps the general charity there was then among Christians to their poor brethren encouraged some to live in idleness, as knowing the church would maintain them: whatever was the cause, they were much to blame. (2.) There were busy-bodies among them: and it should seem, by the connection, that the same persons who were idle were busy-bodies also. This may seem to be a contradiction; but so it is, that most commonly those persons who have no business of their own to do, or who neglect it, busy themselves in other men's matters. If we are idle, the devil and a corrupt heart will soon find us something to do. The mind of man is a busy thing; if it be not employed in doing good, it will be doing evil. Note, Busy-bodies are disorderly walkers, such as are guilty of vain curiosity, and impertinent meddling with things that do not concern them, and troubling themselves and others with other men's matters. The apostle warns Timothy (1Ti 5:13) to beware of such as learn to be idle, wandering about from house to house, and are not only idle, but tatlers also, and busy-bodies, speaking things which they ought not.

II. The good laws which were occasioned by these evil manners, concerning which we may take notice,

1. Whose laws they are: they are commands of the apostles of our Lord, given in the name of their Lord and ours, that is, the commands of our Lord himself. We command you, brethren, in the name of the Lord Jesus Christ, 2Th 3:6. Again, We command and exhort you by our Lord Jesus Christ, 2Th 3:12. The apostle uses words of authority and entreaty: and, where disorders are to be rectified or prevented, there is need of both. The authority of Christ should awe our minds to obedience, and his grace and goodness should allure us.

2. What the good laws and rules are. The apostle gives directions to the whole church, commands to those disorderly persons, and an exhortation to those in particular who did well among them.

(1.) His commands and directions to the whole church regard, [1.] Their behaviour towards the disorderly persons who were among them, which is thus expressed (2Th 3:6), to withdraw themselves from such, and afterwards to mark that man, and have no company with him, that he may be ashamed; yet not to count him as an enemy, but to admonish him as a brother. The directions of the apostle are carefully to be observed in our conduct towards disorderly persons. We must be very cautious in church-censures and church-discipline. We must, First, Note that man who is suspected or charged with not obeying the word of God, or walking contrary thereto, that is, we must have sufficient proof of his fault before we proceed further. We must, Secondly, Admonish him in a friendly manner; we must put him in mind of his sin, and of his duty; and this should be done privately (Mat 18:15); then, if he will not hear, we must, Thirdly, Withdraw from him, and not keep company with him, that is, we must avoid familiar converse and society with such, for two reasons, namely, that we may not learn his evil ways; for he who follows vain and idle persons, and keeps company with such, is in danger of becoming like them. Another reason is for the shaming, and so the reforming, of those that offend, that when idle and disorderly persons see how their loose practices are disliked by all wise and good people they may be ashamed of them, and walk more orderly. Love therefore to the persons of our offending brethren, even when we hate their vices, should be the motive of our withdrawing from them; and even those who are under the censures of the church must not be accounted as enemies (2Th 3:15); for, if they be reclaimed and reformed by these censures, they will recover their credit and comfort, and right to church-privileges as brethren. [2.] Their general conduct and behaviour ought to be according to the good example the apostle and those who were with him had given them: Yourselves know how you ought to follow us, 2Th 3:7. Those who planted religion among them had set a good example before them; and the ministers of the gospel should be ensamples to the flock. It is the duty of Christians not only to walk according to the traditions of the apostles, and the doctrines they preached, but also according to the good example they set before them, to be followers of them so far as they were followers of Christ. The particular good example the apostle mentions was their diligence, which was so different from what was found in the disorderly walkers he takes notice of: " We behaved not ourselves disorderly among you (2Th 3:7), we did not spend our time idly, in idle visits, idle talk, idle sports."They took pains in their ministry, in preaching the gospel, and in getting their own living. Neither did we eat any man's bread for nought, 2Th 3:8. Though he might justly have demanded a maintenance, because those who preach the gospel may of right expect to live by the gospel. This is a just debt that people owe to their ministers, and the apostle had power or authority to have demanded this (2Th 3:9); but he waived his right from affection to them, and for the sake of the gospel, and that he might be an example for them to follow (2Th 3:9), that they might learn how to fill up time, and always be employed in something that would turn to good account.

(2.) He commands and directs those that live idle lives to reform, and set themselves to their business. He had given commandments to this purport, as well as a good example of this, when he was among them: Even when we were with you, this we commanded you, that if any man would not work neither should he eat, 2Th 3:10. It was a proverbial speech among the Jews, He who does not labour does not deserve to eat. The labourer is worthy of his meat; but what is the loiterer worthy of? It is the will of God that every man should have a calling, and mind his calling, and make a business of it, and that none should live like useless drones in the world. Such persons do what in them lies to defeat the sentence, In the sweat of thy face shalt thou eat thy bread. It was not the mere humour of the apostle, who was an active stirring man himself and therefore would have every body else to be so too, but it was the command of our Lord Jesus Christ, that with quietness we work, and eat our own bread, 2Th 3:12. Men ought some way or other to earn their own living, otherwise they do not eat their own bread. Observe, There must be work or labour, in opposition to idleness; and there must be quietness, in opposition to being busy-bodies in other men's matters. We must study to be quiet, and do our own business. This is an excellent but rare composition, to be of an active yet quiet spirit, active in our own business and yet quiet as to other people's.

(3.) He exhorts those that did well not to be weary in well-doing (2Th 3:13); as if he had said, "Go on and prosper. The Lord is with you while you are with him. See that whatever you do, that is good, you persevere therein. Hold on your way, and hold out to the end. You must never give over, nor tire in your work. It will be time enough to rest when you come to heaven, that everlasting rest which remains for the people of God. "

Barclay: 2Th 3:6-18

Here Paul is dealing, as he had to deal in the previous letter, with the situation produced by those who took the wrong attitude to the Second Coming. There were those in Thessalonica who had given up their work and had abandoned the routine claims of every day to wait about in excited idleness for Christ to come. Paul uses a vivid word to describe them. Twice he uses the adverb ataktos (813) and once the verb ataktein (812). The word means to play truant. It occurs, for instance, in the papyri, in an apprentice's contract in which the father agrees that his son must make good any days on which he plays truant. The Thessalonians in their excited idleness were truants from work.

To bring them to their senses Paul quotes his own example. All his life he was a man who worked with his hands. The Jew glorified work. "He who does not teach his son a trade," they said, "teaches him to steal." Paul was a trained Rabbi; but the Jewish law laid it down that a Rabbi must take no pay for teaching. He must have a trade and must satisfy his daily needs with the work of his hands. So we find Rabbis who were bakers, barbers, carpenters, masons and who followed all kinds of trades. The Jews believed in the dignity of honest toil; and they were sure that a scholar lost something when he became so academic and so withdrawn from life that he forgot how to work with his hands. Paul quotes a saying, "If a man refuses to work, neither let him eat." It is the refusal to work that is important. This has nothing to do with the unfortunate man who, through no fault of his own, can find no work to do. This has been called "the golden rule of work." Deissmann has the happy thought that, when Paul said this, "he was probably borrowing a bit of good old workshop morality, a maxim coined perhaps by some industrious workman as he forbade his lazy apprentice to sit down to dinner."

In this we have the example of Jesus himself. He was the carpenter of Nazareth and legend has it that he made the best ox-yokes in all Palestine and that men came from all over the country to buy them. A tree is known by its fruits and a man is known by his work. Once a man was negotiating to buy a house and bought it without even seeing it. He was asked why he took such a risk; his answer was, "I know the man who built that house and he builds his Christianity in with the bricks." The Christian should be a more conscientious workman than anyone else.

Paul disliked the busybody intensely. There may be greater sins than gossip but there is none which does more damage in the Church. A man who is doing his own work with his whole strength will have enough to do without being maliciously interested in the affairs of others.

Paul commands that those who disregard his instructions must be dealt with by the community. But they are to be dealt with not as enemies but as brothers. The discipline given by a man who contemptuously looks down upon the sinner and speaks to hurt may terrify and wound but it seldom amends. It is more likely to produce resentment than reformation. When Christian discipline is necessary it is to be given as by a brother to a brother, not in anger, still less in contempt but always in love.

At the end Paul adds his autograph to authenticate his letter. "Look," he says, "this is what my handwriting is like. Mark it, so that you will know it again." And then, with the truth expounded, with praise and rebuke lovingly intermingled, he commends the Thessalonian Church to the grace of the Lord Jesus Christ.

Constable: 2Th 3:6-15

B. Church discipline 3:6-15

The false teaching that had entered the church had produced some inappropriate behavior in some. Paul wrote what to do about this situation to guide the Thessalonians in bringing their behavior as well as their belief back into conformity with God's will.

"As important as it is to identify the cause and nature of the problem behavior addressed in vv. 6-15, we should not ignore the fact that our passage both begins (v. 6) and ends (vv. 14-15) with exhortations, not to the idle but to the rest of the church. The admonition addressed directly to those Christians who were living improperly (v. 12) is, in fact, rather brief."⁶⁷

Constable: 2Th 3:6-10

1. General principles respecting disorderly conduct 3:6-10

3:6 Paul introduced the words that follow to help the readers realize that obedience was essential. This was a command given with the full authority of the Lord Jesus Christ. The faithful majority in the church were to separate, probably individually and socially, from the unruly to alert the offenders to the fact that their behavior was not acceptable. The desired result was that they would repent. Paul had earlier warned those who were idle (1 Thess. 5:14), but evidently they had not responded. Now firmer measures were necessary (cf. Matt. 18:15-17). The offenders constituted a minority who lived undisciplined lives contrary to the teaching and example of the missionaries.

"The tradition to which Paul refers has a twofold character, as vv. 7-12 indicate. In vv. 7-9 the apostle elaborates on his and his colleagues' example as a guide for responsible behavior for their converts. The introductory words of v. 7 reveal that his and his fellow missionaries' behavior was intended to have the normative character of a received tradition. In addition, as a matter of course, Paul issued ethical instruction to new converts in order to regulate their behavior as Christians. In v. 10 he cites the specific tradition involved with regard to work."⁶⁸

3:7-9 Evidently some in the church were not working to support themselves but were living off the charity of their brethren. In Thessalonica as elsewhere Paul and his companions sometimes supported themselves by "making tents" to give their converts an example of responsible Christian living (cf. 1 Cor. 9:3-14; 1 Tim. 5:18). They had the right to receive monetary support in payment for their spiritual ministry (Gal. 6:6), but they often gave up this right for the greater needs of their converts.

3:10 Paul reminded his readers of his well-known instruction that he frequently repeated when he was with them. If anyone refused to work, his brothers and sisters in Christ should not provide for him. The idle in this case were not unable to work but unwilling to work.

College: 2Th 3:1-18

2 THESSALONIANS 3

V. EXHORTATIONS (3:1-16)

As in most of his letters, Paul ends 2 Thessalonians with a series of instructions and exhortations as to how the gospel is to be lived. Here Paul focuses most of his attention on one subject, the treatment of those who refuse to work (vv. 6-13). But his concern is broader, and so are the instructions of vv. 1-5 and 14-15.

A. GENERAL EXHORTATIONS (3:1-5)

¹ Finally, brothers, pray for us that the message of the Lord may spread rapidly and be honored, just as it was with you. ² And pray that we may be delivered from wicked and evil men, for not everyone has faith. ³ But the Lord is faithful, and he will strengthen and protect you from the evil one. ⁴ We have confidence in the Lord that you are doing and will continue to do the things we command. ⁵ May the Lord direct your hearts into God's love and Christ's perseverance.

This section is loosely composed, focusing largely on the faithfulness of God and the readers' response to it. The theme of God's faithfulness has in fact been the focus of much of ch. 1-2, since confidence in the face of prevailing opposition and in the time of judgment depends on confidence in God's faithfulness. So here that aspect of the earlier discussion becomes a particular subject of direct exhortation. Because God is faithful, the readers should pray for Paul (vv. 1-2), and continue in their Christian lifestyle (v. 4), looking to the Lord to enable their perseverance (v. 5).

3:1 Finally, brothers, pray for us that the message of the Lord may spread rapidly and be honored, just as it was with you.

"Finally," translating toΙ loipovn ( to loipon ), marks sometimes the last section of a letter (2 Cor 13:11; Phil 4:8) and other times a section distinct from the one before (1 Cor 4:2; Phil 3:1; 1 Thess 4:1). Those two functions are largely the same here. Paul asks for prayer as he does in Rom 15:30-32; Eph 6:10-20; Col 4:3. In each case the focus of Paul's request for prayer is the work and outcome of his ministry, and so it is here. The verb "pray" is in the present tense, stressing continuing action. "May spread rapidly" is literally "run" (trevcw , trecho- ), a vivid metaphor expressing Paul's desire for the swift spread of the gospel in light of the imminent return of the Lord. The use of this verb with a nonhuman subject is unusual, so Paul may be alluding to Ps 147:15, which pictures the word of God as running swiftly.

"Be honored" is literally "be glorified" (doxavzw , doxazo- ), perhaps in part a reminder of the glory of Christ (2:14) which will be acknowledged by those who believe the gospel and which those who believe will share. Both of these verbs are also in the Greek present tense, indicating that Paul wants the gospel, the universal message of salvation, to spread continually and be honored continually. Paul's earlier stress on the model response of the Thessalonian Christians (1:3; 2:13; 1 Thess 1:3, 5-10; 2:13) probably provides the basis for the remark "just as it was with you." Paul wants this same response from others, so that all would have the results of salvation which Paul has described at length through this letter. Alternately this last phrase may be understood as a present, "just as it also is with you," in which case Paul is giving encouragement to the church to work to spread God's word in their own region, though the earlier stress on the Thessalonians' reception of the word favors the NIV's interpretation.

3:2 And pray that we may be delivered from wicked and evil men, for not everyone has faith.

This verse actually continues the sentence begun in v. 1, expressing another specific petition which Paul asks the readers to make. The spread of the gospel in his ministry will require his personal safety. No less than the readers (2 Thess 1:5-7), Paul is subject to the opposition that characterizes this age (2:1-13). He therefore asks for prayers for his deliverance from such opposition. "May be delivered" translates rJuvomai ( rhyomai ), which in the New Testament always is used of rescue caused by God, sometimes from sin (Rom 7:24; Col 1:13) but sometimes from the perils of life in the sinful world (Rom 15:31; 2 Cor 1:8-11; 2 Tim 3:11; 4:17; cf. 2 Tim 4:18). In effect what Paul calls for is that the final deliverance of God from persecutors (1:5-10) would be realized in a preliminary way in his preaching ministry. But Paul was, of course, very much aware that though God does deliver his people from persecution, they should still expect to suffer (1 Thess 3:3-4; see v. 3 and comments below). The prayer is similar enough to Matt 6:13 to offer the possibility that Paul is alluding to Jesus' model prayer.

Two terms describe the persecutors. They are "wicked," a[topo" ( atopos ), which suggests something which is not fitting or appropriate. Some have seen this as a substitute for a[nomo" ( anomos ), or "lawless," which is commonly linked with "evil" in the LXX, assuming Paul to refer to Jewish opponents for whom "lawless" would be inappropriate. But the idea that Paul is preoccupied with Jewish opponents stems in part from a misreading of 1 Thess 2:13-16 (see comments above) and so this conjecture must be rejected. But there may be a certain irony in the use of a[topo" . Christians would commonly be accused of advocating or practicing things not in keeping with the established social order (Acts 25:5; cf. Acts 16:20-21; 18:13; 19:26; 21:28; 24:5-6). But for Paul, who understands that the true order is established by God, those who oppose the gospel are truly out of line with what is fitting. The second term, "evil," ponhrov" ( pone-ros ) is a more common term for anything wicked or evil. Its use in v. 3 to refer to the "evil one" links the gospel's human opponents to the supreme opponent of God. Instead of merely letting the adjectives alone identify the opponents, Paul includes the noun a[nqrwpo" ( anthro-pos , "men"), here referring to human beings of either gender and perhaps distinguishing Paul's opponents as mere humans as compared to the sovereign God whom they oppose.

At the core of this evil is the rejection of the gospel. "Not everyone has faith" is a simple reminder of what Paul has assumed throughout the letter, that many reject the gospel and so oppose the purpose of God in history. This rejection of faith establishes the essential difference between Christians (1:3-4, 10-11; 2:13) and their opponents (2:11-12). This understanding of the force of this phrase is more likely than the idea that Paul here gives the reason for his ongoing mission of evangelistic preaching: not all have faith, and so Paul must continue to preach to bring them to faith. In either case, the NIV translators here have rightly understood pivsti" ( pistis , "faith") to mean the response of belief and trust rather than "the faith" as a system of belief.

3:3 But the Lord is faithful, and he will strengthen and protect you from the evil one.

Paul shifts his focus here from a request for prayer on his behalf to a reminder of the character of the Lord to whom the prayers are addressed. This in turn leads to a shift from concern for his own protection to that of the readers. In contrast to the opponents' lack of faith (pivsti" , pistis , v. 2), the Lord is always faithful (pistov" , pistos ). He can therefore be depended upon under all circumstances, including the antagonism of mere humans to his people and will. The readers can therefore depend on his deliverance, for which they pray on Paul's behalf (v. 2), as they face that antagonism. Such deliverance, however, may not take the precise form which we might expect. The word will indeed spread rapidly and Christ be glorified, but not necessarily as his opponents are prevented from persecuting his people. The deliverance which Paul seeks is first of all strengthening (cf. 2:17; 1 Thess 3:2, 13) to resist the pressure. Secondly it is protection from the Evil One who stands behind all such opposition to God and his people (2:9). To succumb to the Evil One is ultimately to turn back from the faith which has brought the Christians into harmony with God and his purpose; it is to fall prey to his deceptive activity as described in 2:3-12. Against this ultimate threat God is faithful to provide the needed protection (cf. Rom 8:31-39). By this provision he is glorified, for the message of the cross is demonstrated through his people's faithful endurance of suffering (cf. Col 1:24).

It has been widely noted that Paul here refers to the faithfulness of the Lord, probably referring to Christ, instead of God, as is his habit elsewhere (1 Cor 1:9; 10:13; 2 Cor 1:18; 1 Thess 5:24). The shift may stem from the focus on Christ's return, the final act of divine faithfulness, which underlies the entire letter.

The NIV translators have opted to translate tou' ponhrou' ( tou pone-rou ), which could be either masculine or neuter (cf. Matt 5:37; 6:13), as a masculine. If it is masculine, it refers to the Evil One, Satan. If it is neuter, then it refers to evil as an abstraction. While it is true, as Wanamaker observes, that only in Eph 6:16 among the letters attributed to Paul do we find another reference to Satan as "the Evil One," it is also true that only in Rom 12:9 does he use this term to refer to evil in the abstract. The verb "protect" probably favors a personal object, so some probability favors the NIV's rendering. Again Paul may allude to the model prayer of Matt 6:13.

3:4 We have confidence in the Lord that you are doing and will continue to do the things we command.

The faithfulness of God to protect his people cannot be excluded from his people's faithful response, though even here Paul expresses a confidence "in the Lord," based on union that exists between the Lord and his people through which they receive the strength to remain faithful. Paul has confidence (cf. Rom 8:38; 2 Cor 2:3; Phil 1:6) in the Thessalonians because of what he has already observed of their growth and steadfastness in their faith as they have been enabled by the Lord (1 Thess 1:6-10; 2:13-14; 3:6-8; 2 Thess 1:3-5). The knowledge of their past faithfulness gives Paul confidence in their continued practice of the gospel both for the present as he is away from the church and for the future with all of its contingencies. Such practice consists of doing "the things we command," which includes not only the behavioral instruction, as contained in the next section of this chapter and in 1 Thess 4:1-12; 5:12-22, but also the eschatological teaching, which directly affects their hope and perseverance. Faithfulness to the "traditions," which Paul has enjoined elsewhere (1 Thess 2:13; 4:1; 2 Thess 2:15; 3:6), is the concept still expressed here.

3:5 May the Lord direct your hearts into God's love and Christ's perseverance.

The request for prayer and statements of God's faithfulness and of confidence the readers' faithful response leads Paul again to express his own wish-prayer (2:16-17; 1 Thess 3:11-13), reflecting his reliance on the faithful God to supply the resources for the Thessalonians faithful practice of the gospel. The prayer is indirectly addressed to "the Lord," probably meaning Christ, though for Paul such a prayer can as easily be addressed to God the Father. In 1 Thess 3:11 Paul prayed that God would "direct" (kateuquvnw , kateuthuno- ) him to be reunited with the Thessalonian church; here he looks for their hearts (cf. 1 Chr 29:18; Prov 21:2), signifying their entire inner being, to be directed to an increasing experience of what they have already received. Again the prayer is that deliverance should take the form not of an absence of difficulty but of the resources to endure the difficulty for the Lord's glory.

Though "God's love" could conceivably refer to the person's love for God, Paul normally uses this phrase for God's love for humanity. That love is a fitting subject here, since it provides the basis for confidence in the coming judgment as well as in the persecutions of the present. "Perseverance" here translates uJpomonhv ( hypomone- , cf. 1:4; 1 Thess 1:3), which indicates particularly endurance in difficulty. As with God's love, Christ's perseverance may mean either the perseverance which he had or that which he gives. But these two may be so closely identified for Paul as to be indistinguishable in this context. This perseverance is especially Christ's because his obedience in accepting the cross (Phil 2:8) provides the archetype by which the Christian's endurance of suffering is defined (2 Cor 4:11). It is therefore both the endurance which he had and which he gives to his people. We might paraphrase this as "Christ's kind of perseverance."

B. EXHORTATIONS REGARDING

CHURCH DISCIPLINE (3:6-15)

In the section that follows Paul concentrates on certain members of the church whose behavior urgently requires correction. Most of the attention is given to those who had given up working and were living by the charity of their brothers and sisters (vv. 6-13), but Paul also discusses those who are willfully disobedient of his instructions in broader terms (vv. 14-15). For both Paul requires specific discipline. These are to be treated as outsiders, no longer a part of the community of God's people, cut off from fellowship with the church and the benefits which such fellowship entailed. This pattern of exclusion as a means of discipline had its roots in the synagogues, where unrepentant offenders were cut off from all connections to the Jewish community and, by that token, from the people of Israel as a whole. As the church believed itself to be the people of God of fulfillment, its method of discipline was much the same. So in 1 Cor 5:1-13 Paul orders that the Corinthian church expel an immoral member and others like him who refuse to repent of their sin when confronted with it (cf. Rom 16:17; 1 Tim 1:20; James 5:19-20; 1 John 5:16-17; 2 John 10-11; 3 John 10; Jude 22-23). But the purpose of such discipline was not to inflict punishment but to induce the sinner's repentance (see v. 15 below). So Jesus instructs his disciples in Matt 18:15-17, the foundation for all disciplinary practice in the New Testament, and so apparently Paul recommends that the one excluded in 1 Cor 5:1-13 be restored because of his repentance in 2 Cor 2:5-11 (cf. 1 Cor 5:5).

The difficulties of following similar disciplinary practices in the modern church are well known. Persons cut off from a church's fellowship for some repeated and notorious sin may go to another church, deflecting the impact of the discipline, or may sue the church and its leaders for defamation of character. And when many churches lack the face-to-face accountability of the house churches of the first century, the discipline may be difficult to enforce for some and may go unnoticed by others. But the alternative is even less acceptable: a fellowship in which sin is ignored and repentance is optional, essentially indistinguishable from the surrounding society. Without the thoughtful and deliberate application of such disciplinary practice as a part of the renewal of the genuine, intimate fellowship that existed among the earliest Christians, modern Christians can make little claim to have restored the life of the New Testament church.

1. Exclusion of the Willfully Idle (3:6-13)

⁶ In the name of the Lord Jesus Christ, we command you, brothers, to keep away from every brother who is idle and does not live according to the teaching ^a you received from us. ⁷ For you yourselves know how you ought to follow our example. We were not idle when we were with you, ⁸ nor did we eat anyone's food without paying for it. On the contrary, we worked night and day, laboring and toiling so that we would not be a burden to any of you. ⁹ We did this, not because we do not have the right to such help, but in order to make ourselves a model for you to follow. ¹⁰ For even when we were with you, we gave you this rule: "If a man will not work, he shall not eat."

¹¹ We hear that some among you are idle. They are not busy; they are busybodies. ¹² Such people we command and urge in the Lord Jesus Christ to settle down and earn the bread they eat. ¹³ And as for you, brothers, never tire of doing what is right.

^a 6 Or tradition

Most of Paul's concern for discipline in the Thessalonian church is taken up with a single problem, those in the church who have abandoned work and are depending on the generosity of other Christians for their support. This problem was addressed more briefly in 1 Thess 4:11-12 and 5:14, while Paul had laid the foundation for those exhortations by emphasizing his own self-support in 2:9. Apparently, though, Paul's first reminder on this subject did not correct the problem, so here he addresses it at length, using some of the harshest language in the Thessalonian letters.

It has been widely assumed that some in the Thessalonian church abandoned work because of their vivid expectation of the Lord's return in the very near future. Several considerations argue against that conclusion, however. Most obvious is the fact that in neither epistle does Paul connect the instructions about work to any specific eschatological theme. That is especially obvious here, where the subject is treated at length without any reference to the discussion of 2:1-12. Secondly, as noted above the Thessalonians' problem regarding eschatology seems to have been not too vivid an expectation of the Lord's return in the near future but the belief that the return was somehow already accomplished (see discussion of 2:1-12 above). Thirdly, even if 2 Thess 2:1-12 indicates such an overly-imminent expectation, 1 Thessalonians shows no evidence of such a belief and yet reflects the same problem with idleness. More likely, then, is the hypothesis that some in the church stopped working simply because they found it possible to do so because of the generous sharing practiced among early Christians. R. Russell has noted that in a port city like Thessalonica, unemployment and underemployment among the working classes would have been common. In the context of the church, Christians of means would have shared with those in need. Some who began with genuine needs apparently took advantage of such sharing and deliberately avoided supporting themselves even when they had the opportunity.

The idlers were able to give up working because of the radical generosity practiced among early Christians. Acts asserts that Christians from the earliest days of the church were abundantly generous with each other (Acts 2:44-46; 4:34-37), though such generosity was not without its problems (5:1-11), and that Christian sharing even transcended the bounds of ethnicity as Gentile Christians shared with their Jewish Christian brothers and sisters (11:27-30). Paul's collection on behalf of the Jerusalem church reflects this practice of generosity as well (Rom 15:25-27; 1 Cor 16:1-3; 2 Cor 8-9). Though the motivation for such sharing was multifaceted, at its core was the conviction that the church constituted the people of God in the age of fulfillment, defined by Christ's own self-sacrificial love. Believers therefore had a stronger commitment to the welfare of fellow Christians than they had even to themselves (Phil 2:1-11). Furthermore, if a part of God's intention for his people was the ideal, "There shall be no poor among you" (Deut 15:4), the church had an obligation to share generously to bring that ideal closer to reality. But not all motives in the early church were pure, and so abuses, like the one Paul addresses here, did indeed arise (cf. 1 Tim 5:3-16).

Paul's response shows that he views this issue not merely as an economic problem but as a problem of Christian fellowship. Those who fail to work, he says, are placing undue burdens on others, violating the bonds of fellowship of which they take advantage. They also use their free time to interject themselves into others' affairs, causing further disruption of the fellowship. But he also reminds those who are in a position to share that the irresponsibility of some does not remove from them the obligation to help those with genuine needs. Throughout the text Paul assumes economic ideas such as the right to personal property and the need for productive work, but he instructs the church on the basis of their obligations in Christ, not economic rights or requirements (cf. Eph 4:28).

Because Paul addressed this issue in the context of Christian fellowship, modern Christians must be careful in trying to derive from this passage direct guidance for social policy in government. The Roman government had in place an elaborate program of "bread and circuses" to support laborers who were displaced by the widespread use of slaves, and a larger social system of patronage functioned in the Greco-Roman world, through which the wealthy often supported some who were idle among the laboring classes. Neither Paul nor any other New Testament writer addresses this larger political and social reality of their time. Paul's concern here is entirely for the church and its fellowship, where he sees a level of mutual commitment which demands that those with means support those without but that those who can support themselves should cause no unnecessary burdens to others.

3:6 In the name of the Lord Jesus Christ, we command you, brothers, to keep away from every brother who is idle and does not live according to the teaching you received from us.

The seriousness with which Paul addresses this problem is evident from the very beginning. "Command" translates paraggevllw (parangellô ), indicating the strong obligation which comes with these instructions. The same word was used in 1 Thess 4:11 (rendered "told" in the NIV), where Paul indicated that he had this command previously, apparently during his stay in Thessalonica. Underlining the obligation even more is the phrase "in the name of the Lord Jesus Christ," pointing to the final source of authority for the command. As in 1 Cor 1:10 and 5:4, it is used as a part of an instruction regarding life in the church, in the latter case also dealing specifically with a matter of church discipline (cf. Col 3:17; 2 Thess 1:12).

"Is idle" here represents the verb peripatevw ( peripateo- , literally "walk") and indicating a general manner of life, modified by the adverb a[taktw" (ataktôs ), a cognate of the word found in 1 Thess 5:14 (see comments above). As in that case, the broadest sense of this adverb is "disorderly," though it is often used, as this context indicates, to refer to willful and rebellious irresponsibility. The NIV's translation is clearly correct in rendering the term as it does, but the English-speaking reader should understand that Paul speaks not generally of all idleness but specifically of the idleness which a person chooses in deliberate rebellion against the obligations of the Christian fellowship. Paul clearly does not criticize those who have no ability or opportunity to support themselves; in such cases he urges the Christians to continue to share (v. 13). Rather, he has in mind those who take advantage of others' generosity when they could do otherwise (cf. 1 Tim 5:2-8).

This idleness would be self-condemning in light of what Paul is about to discuss. However, because regular instruction on Christian conduct apparently included injunctions on the obligation to work, Paul appeals to that instruction. The "teaching" here is the Greek paravdosi" ( paradosis ), literally "tradition" (so the NIV footnote) which had been delivered both orally (v. 10; 2:15; cf. 1 Thess 2:13; 4:1) and by means of Paul's example (vv. 7-9) when he was present with them. "Received" (paralambavnw , paralambanô ) is also a technical term of oral teaching. These traditions have authority not simply because they are traditional but because they come from an authoritative source, Paul the apostle, and are grounded in the message of Christ, the final authority.

Having already received this teaching, and having been reminded of it again in 1 Thess 4:11-12; 5:14, the willfully idle will now stand under a stricter form of discipline. Paul orders, as he does for others whose sin is blatant and unrepented, that the church withdraw from such people. While a part of the reason for such a withdrawal is to avoid the disrepute which would come on the church (1 Thess 4:12), to relieve Christians of means from any obligation to share with those who refuse to work, and to protect the church from further corruption, the primary motivation is to correct the sinful behavior that has not yielded to less severe measures. Exclusion from the fellowship signifies not just lost contact with Christian friends or even the loss of financial support; it indicates an exclusion, which will become eternal if no repentance is forthcoming, from the very people of God and a consequent return to the domain of the Evil One (cf. 1 Tim 1:20; Matt 18:18-20).

3:7 For you yourselves know how you ought to follow our example.

The idea that "tradition" in the world of Paul could include personal example is well attested. Later rabbinic teaching, probably reflecting the practices under which Paul was instructed, often involved the students' observation of the example of the teacher ( m. Sukk. 3.9; b. Ber. 241, 27b). Paul has previously indicated that the Thessalonian Christians eagerly imitated his lifestyle in submission to Jesus (1 Thess 1:6; 2:14; see comments above; cf. 1 Cor 4:16; 11:1; Eph 5:1). Here he indicates that they should do so consistently.

We were not idle when we were with you, 3:8 nor did we eat anyone's food without paying for it. On the contrary we worked night and day, laboring and toiling so that we would not be a burden to any of you.

Paul had carefully reminded the Thessalonians of his self-support when he was with them (1 Thess 2:6b-9; see comments above). His motive for supporting himself, as he expressed it in 1 Thess 2:9, was "not to be a burden to anyone" so that nothing would stand in the way of the gospel. Here Paul's example serves to illustrate that same motive. For Paul self-support was not a matter of rugged individualism or personal pride but a means of ensuring that the gospel was heard and that genuine Christian fellowship was not hindered. As he indicated in the earlier letter, Paul had worked "night and day," probably spending days in the workshop and preaching and teaching at night. Also as in 1 Thess 2:9 (cf. 2 Cor 11:27), Paul describes this work as "laboring" (kovpo" , kopos ), implying work to the point of weariness, and "toiling" (movcqo" , mochthos ), indicating an exceptional exertion of energy. This Paul did instead of being "idle" as are the offenders addressed here, or even accepting food (a[rto" , artos , literally "bread," the staple food of Paul's time) from anyone literally "as a gift." The expression "eat bread" probably reflects a Semitic idiom for receiving sustenance (cf. Gen 3:19) and so refers to all of Paul's necessities.

3:9 We did this, not because we do not have the right to such help, but in order to make ourselves a model for you to follow.

The "right" which Paul asserts here is ejxousiva ( exousia ), probably referring to the authority which he could exercise as an apostle to receive support for his work (cf. 1 Cor 9:4-18; Matt 10:9-10; Luke 10:7-8), or more broadly, the authority regularly granted in Paul's time to religious teachers by their disciples which obligated the disciples to support their teacher. Paul reminds the Thessalonians of his unexercised authority in this area not because some in the church were challenging Paul's authority but because the fact of his authority is necessary to bring to bear the force of his example. Paul's argument is from the greater to the lesser.

The Thessalonian Christians had an obligation to support Paul because of his labor in preaching and teaching on their behalf. Yet Paul willingly yielded that benefit for the sake of the gospel. In effect he "moonlighted" to ensure that he created no financial burden for his converts and no impression that he was motivated by greed (1 Thess 2:4-5, 9-10). This is the greater case. The lesser case is that of the idle in the Thessalonian church. The obligation of the church to support the idle is in fact nonexistent, as Paul will argue. The church has an obligation to subsidize only those who cannot support themselves, as Paul will remind them (vv. 10, 13), so these idlers have no claim on others' generosity. Moreover, they are called on merely to fulfill their ordinary social responsibility of labor and self-support, not to double their labors as did Paul. Even if the idle are hardened to other appeals, this example of Paul should serve to bring shame on any continued, unwarranted dependance on others' generosity. If they are to respond properly, the Pauline "model" must be followed continually: the infinitive "to follow" is in the Greek present tense, indicating continuing action.

3:10 For even when we were with you, we gave you this rule: "If a man will not work, he shall not eat."

This command should have been familiar to the idlers from the beginning, as it constituted a memorable part of Paul's oral instruction. "Rule" paraphrases the Greek verb paraggevllw ( parangello- ), repeated from v. 6 and indicating again the giving of a command. The content of the command is deliberately terse and parallel, probably to make it easier for the Christian converts to remember. "Will" here does not indicate the future tense but translates qevlw ( thelo- ), indicating a willingness to do the action mentioned. So Paul's original oral instruction specifically censured the refusal to work, not the inability to work. The sanction placed on such people is that they "shall not eat," a phrase translating an imperative verb which might be translated "must not eat." Clearly the church could not stop the idle from obtaining bread from other sources, so the point is that the church should not subsidize those in their fellowship who refuse to support themselves when they have the means and opportunity. All the verbs in this command are in the present tense and emphasize continuing action, so the instruction might be translated, "If anyone continually does not want to keep working, he must not keep eating."

3:11 We hear that some among you are idle. They are not busy; they are busybodies.

Presumably Paul has received the report about the Thessalonians' continuing idleness from the associate who delivered the first letter to the church, perhaps Timothy. The idleness is again expressed as it was in v. 6, with the Greek verb meaning "to walk" and signifying a manner of life combined with an adverb indicating willful idleness. The second sentence of this verse renders well Paul's play on words (cf. Rom 12:3; 1 Cor 7:31; 2 Cor 1:13; 3:2; 6:10; Phil 3:2-3). Literally these people do not work (ejrgavzomai , ergazomai ) but meddle in others' affairs (periergavzomai , periergazomai ). Elsewhere Paul connects the idleness of those supported by the church with the temptation to intrude into others' business (1 Tim 5:13). Such activity compounds the offense to the Christian fellowship.

3:12 Such people we command and urge in the Lord Jesus Christ to settle down and earn the bread they eat.

The command here is given solemnly, similar to v. 6: "in the Lord Jesus" suggests either by his authority or, if Paul is using his "in Christ" formula, to refer to the basis of this command in the common fellowship that Christians share through their relationship with Christ (cf. 1 Thess 4:1 and comments above; Rom 9:1; Eph 4:17). In either case "Lord" underlines Christ's divine authority. "Command" is used again as in vv. 6 and 10, coupled with "urge," parakalevw ( parakaleo- , cf. 1 Thess 2:3, 12; 3:2, 7; 4:1, 10, 18; 5:11, 14; 2 Thess 2:16-17), lending additional force to the instruction. The NIV's rendering of the command itself is a dynamic equivalent of Paul's words. He uses hJsuciva ( he-suchia ), roughly corresponding to "settle down" but literally meaning "quietness" (cf. 1 Thess 4:11 and comments above; 1 Tim 2:2), to indicate the manner in which these idlers should support themselves. Here this quietness clearly contrasts with the activity of busybodies just described, not, as some have argued, with too much excitement about Christ's imminent return. With such quiet labor these people will be able to pay for what they eat as did Paul (cf. vv. 8, 10), removing undue burdens from their brothers and sisters.

3:13 And as for you, brothers, never tire of doing what is right.

This command could be a general reminder to continue doing good. But in this context it appears to deal in some way with the problem of the indolent (the parallel in Gal 6:9 presents a similar ambiguity). Paul may be urging the responsible members of the church to continue their present self-support. But he may also be underlining the ongoing need for Christians to share of their substance with genuinely needy brothers and sisters. The temptation would be to stop sharing altogether because some had abused their generosity. Paul warns against taking such an attitude. So here, with an emphatic pronoun, uJmei'" ( humeis , "as for you"), he shifts the focus from those who have been willfully idle to the rest of the church. Though Paul habitually addresses the Thessalonian Christians as "brothers," the term here may serve to remind them again of the relationship out of which their obligation to share arises. "Tire" here translates ejgkakevw (enkakeô ), indicating discouragement, despair or lost motivation, the very attitudes that could arise from others' taking advantage of one's generosity, as had been the case. "Doing what is right" translates a Greek present participle; the good which the responsible Christian does for his brothers and sisters is a continuing duty.

2. Exclusion of the Disobedient (3:14-15)

¹⁴ If anyone does not obey our instruction in this letter, take special note of him. Do not associate with him, in order that he may feel ashamed. ¹⁵ Yet do not regard him as an enemy, but warn him as a brother.

This section closes with a repetition of the command to discipline by exclusion from the Christian fellowship those who disobey (cf. v. 6). Undoubtedly this has particular reference to the idle of vv. 6-12. However, it appears that Paul has deliberately stated this instruction as a general command so that the church will understand that others who might deliberately disobey the apostle's instruction should be similarly excluded. If the church has been troubled by ideas such as the ones which Paul addresses in 2:1-12, those responsible may ultimately require similar exclusion (cf. 2 Tim 2:17-18).

3:14 If anyone does not obey our instruction in this letter, take special note of him. Do not associate with him, in order that he may feel ashamed.

The disobedience which Paul refers to here is clearly not the occasional episode of sin into which Christians fall but the repeated, blatant, unrepented sin of the kind described above. This point is made clear by Paul's use of the present tense for the verb "obey"; the statement could be translated, "If anyone continually does not obey . . . ." Such people are to be noted by the church. The verb used here, shmeiovw (sçmeioô ) is normally used for the marking down of records; Paul could use it here to refer to written records or charges to be kept by the church in cases of discipline. However, the word is also used figuratively to mean giving attention to something for the purpose of remembering it in the future, and that is sufficient to explain its use here.

Such people are to be excluded from fellowship, as in v. 6, again visibly demonstrating the threat of exclusion from the commonwealth of God's people. Paul's verb here is the same one found in the similar context of 1 Cor 5:9, 11: sunanameivgnumi ( sunanameignumi ), literally meaning "to mix up together," but often used of the association of persons. The implication is a complete cutting off of any social contact with such a person.

The object of this discipline is indicated at the end of the verse: to produce shame in the offender. Those who refuse to heed lesser warnings may be impressed with their guilt through the cutting off of contact and even see the potential eternal consequences.

3:15 Yet do not regard him as an enemy, but warn him as a brother.

The implication that the purpose of discipline is redemptive is made explicit here. The shame of v. 14 is intended less as a punishment against the sinner and more as a stimulus to repentance. Exclusion from fellowship does not imply hostility between the church and the offender. It should not lead to insults, gossip, or violence of any kind. The offender is to be regarded as a brother or sister; final judgment ultimately belongs to God alone. So the purpose of the exclusion is correction: "warn" translates nouqetevw ( noutheteo- ), which indicates correction of behavior or belief, as in 1 Thess 5:12, 14 (see comments above). Paul probably refers to the corrective power of the exclusion itself, preceded as it would have been by repeated verbal exhortations. Scrupulously maintaining this outlook will protect the church from vindictiveness and judgmentalism.

VI. CONCLUSION (3:16-18)

¹⁶ Now may the Lord of peace himself give you peace at all times and in every way. The Lord be with all of you.

¹⁷ I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write.

¹⁸ The grace of our Lord Jesus Christ be with you all.

Paul's concluding remarks are brief but pointed. Here he includes a wish-prayer for the readers (v. 16; cf. 1 Thess 5:23-24), an authentication of the epistle as genuinely Paul's (v. 17; cf. 2:2), and a final prayer for blessing (v. 18; cf. 1 Thess 5:28).

3:16 Now may the Lord of peace himself give you peace at all times and in every way. The Lord be with all of you.

This prayer is similar to the one in 1 Thess 5:23-24, though here "Lord" probably refers to Christ rather than God the Father as in the earlier passage, perhaps because of the central focus on Christ's work in destroying evil in 2:8 (cf. Eph 2:14; Col 1:20). The association of God with peace is also found in concluding statements or prayers in Rom 15:33; 16:20; 2 Cor 13:11; Phil 4:9; peace is more broadly Paul's concluding wish in Eph 6:23. As in the salutations and earlier concluding prayer, peace signifies the whole of the Christian's harmonious relationship with God which in turn creates harmony among fellow Christians who share that relationship. Paul explicitly stresses that this peace is comprehensive, to be experienced through all times, in every way, and among all of the Christians to whom the Lord's presence is promised. It will come to the Thessalonians despite - and even in the midst of - the persecutions which they now experience (1:5-6) and will be fully realized when Christ returns as savior and judge (1:6-10; 2:8).

3:17 I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write.

This seemingly innocuous remark is the subject of some controversy. Some who argue that 2 Thessalonians is a post-Pauline pseudepigraph insist that this remark is out of place in an authentic letter, especially since Paul's signature is lacking in the other canonical letters. It is therefore seen either as the pseudepigrapher's too-eager attempt to make the letter appear to be authentic or an attempt by a later writer to discredit 1 Thessalonians, which lacked the signature. However, it must be questioned whether someone attempting to make a post-Pauline letter appear authentic would risk such a statement, since the pseudepigrapher would presumably know Paul's authentic letters well enough to realize that Paul did not habitually sign his letters exactly in this way. This statement, therefore, is still powerful evidence in favor of the authenticity of this letter, despite the fact that we no longer have access to Paul's actual signature.

But if Paul did not sign all his letters as he did here, in what sense did he intend this statement? It should be observed, first of all, some other letters do include handwritten greetings from Paul. The nearest parallels are 1 Cor 16:21 and Col 4:18, but handwritten greetings are also explicit in Gal 6:11 and Phlm 19. Furthermore, it may well be that Paul wrote a portion of the ending of his letters, perhaps the final wish for blessing, in his own hand (cf. 1 Thess 5:27-28 and comments above). Surviving papyrus letters from this period often show a change of handwriting at the end. At any rate, Paul's statement here is clearly a generalization rather than an absolute.

Apparently in light of the false messages which the Thessalonian church had received in Paul's name (2:2), Paul found it necessarily to explicitly authenticate this letter. His handwriting would have been easily distinguishable from the hand of the amanuensis who wrote out the rest of the letter, since professional scribes could be expected to have neater (and smaller, cf. Gal 6:11) handwriting than others. Though some have insisted that this statement is less a matter of authenticating the letter than of asserting Paul's authority, it is difficult to see no authenticating purpose in light of 2:2.

3:18 The grace of our Lord Jesus Christ be with you all.

With the exception of "all," which Paul may have inserted here to include even the idle Christians of 3:6-12, this greeting is identical to the one in 1 Thess 5:28 (cf. 2 Cor 13:13; Gal 6:18; Eph 6:24; Phil 4:23; Col 4:18; 1 Tim 6:21b; 2 Tim 4:22; Titus 3:15; Phlm 25). Paul again takes the usual formal element of a closing greeting and uses it for his distinct purposes. For the apostle of grace, a wish for God's grace was always a fitting note on which to end an epistle.

-College Press New Testament Commentary: with the NIV

McGarvey: 2Th 3:10

For even when we were with you [and so even before we wrote you our first epistle], this we commanded you, If any will not work, neither let him eat . [This precept is founded on Gen 3:19 . It forbids the Christian to exercise that false charity which genders beggary and becomes the parent of manifold crime.]

Introduction / Outline

Robertson: 2 Thessalonians (Book Introduction)

Second Thessalonians

From Corinth a.d. 50 Or 51

By Way of Introduction

It is plain that First Thessalonians did not settle all the difficulties in Thessalonica. With some there was precisely the opposite result. There was some opposition to Paul’s authority and even defiance. So Paul repeats his " command" for discipline (2Th_3:6) as he had done when with them (2Th_3:10). He makes this Epistle a test of obedience (2Th_3:14) and finds it necessary to warn the Thessalonians against the zeal of some deceivers who even invent epistles in Paul’s name to carry their point in the church (2Th_2:1.), an early instance of pseudepigraphic " Pauline" epistles, but not for a " pious" purpose. Paul’s keen resentment against the practise should make us slow to accept the pseudepigraphic theory about other Pauline Epistles. He calls attention to his own signature at the close of each genuine letter. As a rule he dictated the epistle, but signed it with his own hand (2Th_3:17). Paul writes to calm excitement (Ellicott) and to make it plain that he had not said that the Second Coming was to be right away.

This Epistle is a bit sharper in tone than the First and also briefer. It has been suggested that there were two churches in Thessalonica, a Gentile Church to which First Thessalonians was sent, and a Jewish Church to which Second Thessalonians was addressed. There is no real evidence for such a gratuitous hypothesis. It assumes a difficulty about his sending a second letter to the same church that does not exist. The bearer of the first letter brought back news that made a second necessary. It was probably sent within the same year as the first.

JFB: 2 Thessalonians (Book Introduction)

Its GENUINENESS is attested by POLYCARP [Epistle to the Philippians, 11], who alludes to 2Th 3:15. JUSTIN MARTYR [Dialogue with Trypho, p. 193.32], alludes to 2Th 2:3. IRENÆUS [Against Heresies, 7.2] quotes 2Th 2:8. CLEMENT OF ALEXANDRIA [Miscellanies, 1.5, p. 554; The Instructor, 1.17], quotes 2Th 3:2, as Paul's words. TERTULLIAN [On the Resurrection of the Flesh, 24] quotes 2Th 2:1-2, as part of Paul's Epistle.

DESIGN.--The accounts from Thessalonica, after the sending of the first Epistle, represented the faith and love of the Christians there as on the increase; and their constancy amidst persecutions unshaken. One error of doctrine, however, resulting in practical evil, had sprung up among them. The apostle's description of Christ's sudden second coming (1Th 4:13, &c., and 1Th 5:2), and the possibility of its being at any time, led them to believe it was actually at hand. Some professed to know by "the Spirit" (2Th 2:2) that it was so; and others alleged that Paul had said so when with them. A letter, too, purporting to be from the apostle to that effect, seems to have been circulated among them. (That 2Th 2:2 refers to such a spurious letter, rather than to Paul's first Epistle, appears likely from the statement, 2Th 3:17, as to his autograph salutation being the mark whereby his genuine letters might be known). Hence some neglected their daily business and threw themselves on the charity of others, as if their sole duty was to wait for the coming of the Lord. This error, therefore, needed rectifying, and forms a leading topic of the second Epistle. He in it tells them (2Th. 2:1-17), that before the Lord shall come, there must first be a great apostasy, and the Man of Sin must be revealed; and that the Lord's sudden coming is no ground for neglecting daily business; that to do so would only bring scandal on the Church, and was contrary to his own practice among them (2Th 3:7-9), and that the faithful must withdraw themselves from such disorderly professors (2Th 3:6, 2Th 3:10-15). Thus, there are three divisions of the Epistle: (1) 2Th 1:1-12. Commendations of the Thessalonians' faith, love, and patience, amidst persecutions. (2) 2Th. 2:1-17. The error as to the immediate coming of Christ corrected, and the previous rise and downfall of the Man of Sin foretold. (3) 2Th. 3:1-16. Exhortations to orderly conduct in their whole walk, with prayers for them to the God of peace, followed by his autograph salutation and benediction.

DATE OF WRITING.--AS the Epistle is written in the joint names of Timothy and Silas, as well as his own, and as these were with him while at Corinth, and not with him for a long time subsequently to his having left that city (compare Act 18:18, with Act 19:22; indeed, as to Silas, it is doubtful whether he was ever subsequently with Paul), it follows, the place of writing must have been Corinth, and the date, during the one "year and six months" of his stay there, Act 18:11 (namely, beginning with the autumn of A.D. 52, and ending with the spring of A.D. 54), say about six months after his first Epistle, early in A.D. 53.

STYLE.--The style is not different from that of most of Paul's other writings, except in the prophetic portion of it (2Th 2:1-12), which is distinguished from them in subject matter. As is usual in his more solemn passages (for instance, in the denunciatory and prophetic portions of his Epistles, for example, compare Col 2:8, Col 2:16, with 2Th 2:3; 1Co 15:24-28, with 2Th 2:8-9; Rom 1:18, with 2Th 2:8, 2Th 2:10), his diction here is more lofty, abrupt, and elliptical. As the former Epistle dwells mostly on the second Advent in its aspect of glory to the sleeping and the living saints (1Th. 4:1-5:28), so this Epistle dwells mostly on it in its aspect of everlasting destruction to the wicked and him who shall be the final consummation of wickedness, the Man of Sin. So far was Paul from laboring under an erroneous impression as to Christ's speedy coming, when he wrote his first Epistle (which rationalists impute to him), that he had distinctly told them, when he was with them, the same truths as to the apostasy being about first to arise, which he now insists upon in this second Epistle (2Th 2:5). Several points of coincidence occur between the two Epistles, confirming the genuineness of the latter. Thus, compare 2Th 3:2, with 1Th 2:15-16; again, 2Th 2:9, the Man of Sin "coming after the working of Satan," with 1Th 2:18; 1Th 3:5, where Satan's incipient work as the hinderer of the Gospel, and the tempter, appears; again, mild warning is enjoined, 1Th 5:14; but, in this second Epistle, when the evil had grown worse, stricter discipline (2Th 3:6, 2Th 3:14): "withdraw from" the "company" of such.

Paul probably visited Thessalonica on his way to Asia subsequently (Act 20:4), and took with him thence Aristarchus and Secundus: the former became his "companion in travel" and shared with him his perils at Ephesus, also those of his shipwreck, and was his "fellow prisoner" at Rome (Act 27:2; Col 4:10; Phm 1:24). According to tradition he became bishop of Apamea.

JFB: 2 Thessalonians (Outline)

• ADDRESS AND SALUTATION: INTRODUCTION: THANKSGIVING FOR THEIR GROWTH IN FAITH AND LOVE, AND FOR THEIR PATIENCE IN PERSECUTIONS, WHICH ARE A TOKEN FOR GOOD EVERLASTING TO THEM, AND FOR PERDITION TO THEIR ADVERSARIES AT CHRIST'S COMING: PRAYER FOR THEIR PERFECTION. (2Th 1:1-12)
• CORRECTION OF THEIR ERROR AS TO CHRIST'S IMMEDIATE COMING. THE APOSTASY THAT MUST PRECEDE IT. EXHORTATION TO STEADFASTNESS, INTRODUCED WITH THANKSGIVING FOR THEIR ELECTION BY GOD. (2Th. 2:1-17)
• HE ASKS THEIR PRAYERS: HIS CONFIDENCE IN THEM: PRAYER FOR THEM: CHARGES AGAINST DISORDERLY IDLE CONDUCT; HIS OWN EXAMPLE: CONCLUDING PRAYER AND SALUTATION. (2Th. 3:1-18)

TSK: 2 Thessalonians (Book Introduction)

The First Epistle to the Thessalonians, it is generally agreed, was the earliest written of all St. Paul’s epistles, whence we see the reason and propriety of his anxiety that it should be read in all the Christian churches of Macedonia. - " I charge you by the Lord, that this Epistle be read unto all the holy brethren" (1Th 5:27). " The existence of this clause," observes Dr. Paley, " is an evidence of its authenticity; because, to produce a letter, purporting to have been publicly read in the church at Thessalonica, when no such letter had been read or heard of in that church, would be to produce an imposture destructive of itself. Either the Epistle was publicly read in the church of Thessalonica, during St. Paul’s lifetime, or it was not. If it was, no publication could be more authentic, no species of notoriety more unquestionable, no method of preserving the integrity of the copy more secure. If it was not, the clause would remain a standing condemnation of the forgery, and one would suppose, an invincible impediment to its success." Its genuineness, however, has never been disputed; and it has been universally received in the Christian church, as the inspired production of St. Paul, from the earliest period to the present day. The circumstance of this injunction being given, in the first epistle which the Apostle wrote, also implies a strong and avowed claim to the character of an inspired writer; as in fact it placed his writings on the same ground with those of Moses and the ancient prophets. The second Epistle, besides those marks of genuineness and authority which it possesses in common with the others, bears the highest evidence of its divine inspiration, in the representation which it contains of the papal power, under the characters of " the Man of sin," and the " Mystery of iniquity." The true Christian worship is the worship of the one only God, through the one only Mediator, the man Christ Jesus; and from this worship the church of Rome has most notoriously departed, by substituting other mediators, invocating and adoring saints and angels, worshipping images, adoring the host, etc. It follows, therefore, that " the Man of sin" is the Pope; not only on account of the disgraceful lives of many of them, but by means of their scandalous doctrines and principles; dispensing with the most necessary duties, selling pardons and indulgences for the most abominable crimes, and perverting the worship of God to the grossest superstition and idolatry. It was evidently the chief design of the Apostle, in writing to the Thessalonians, to confirm them in the faith, to animate them to a courageous profession of the Gospel, and to the practice of all the duties of Christianity; but to suppose, with Dr. Macknight, that he intended to prove the divine authority of Christianity by a chain of regular arguments, in which he answered the several objections which the heathen philosophers are supposed to have advanced, seems quite foreign to the nature of the epistles, and to be grounded on a mistaken notion, that the philosophers designed at so early a period to enter on a regular disputation with the Christians, when in fact they derided them as enthusiasts, and branded their doctrines as " foolishness." In pursuance of his grand object, " it is remarkable," says Dr. Doddridge, " with how much address he improves all the influence which his zeal and fidelity in their service must naturally give him, to inculcate upon them the precepts of the gospel, and persuade them to act agreeably to their sacred character. This was the grand point he always kept in view, and to which every thing else was made subservient. Nothing appears, in any part of his writings, like a design to establish his own reputation, or to make use of his ascendancy over his Christian friends to answer any secular purposes of his own. On the contrary, in this and in his other epistles, he discovers a most generous, disinterested regard for their welfare, expressly disclaiming any authority over their consciences, and appealing to them, that he had chose to maintain himself by the labour of this own hands, rather than prove burdensome to the churches, or give the least colour of suspicion, that, under zeal for the gospel, and concern for their improvement, he was carrying on any private sinister view. The discovery of so excellent a temper must be allowed to carry with it a strong presumptive argument in favour of the doctrines he taught....And, indeed, whoever reads St. Paul’s epistles with attention, and enters into the spirit with which they were written, will discern such intrinsic characters of their genuineness, and the divine authority of the doctrines they contain, as will, perhaps, produce in him a stronger conviction than all the external evidence with which they are attended." These remarks are exceedingly well grounded and highly important; and to no other Epistles can they apply with greater force than the present most excellent productions of the inspired Apostle. The last two chapters of the first epistle, in particular, as Dr. A. Clarke justly observes, " are certainly among the most important, and the most sublime in the New Testament. The general judgment, the resurrection of the body, and the states of the quick and the dead, the unrighteous and the just, are described, concisely indeed, but they are exhibited in the most striking and affecting points of view."

TSK: 2 Thessalonians 3 (Chapter Introduction)

Overview

2Th 3:1, Paul craves their prayers for himself; 2Th 3:3, testifies what confidence he has in them; 2Th 3:5, makes request to God in their behalf; 2Th 3:6, gives them divers precepts, especially to shun idleness, and ill company; 2Th 3:16, and then concludes with prayer and salutation.

Poole: 2 Thessalonians 3 (Chapter Introduction)

THESSALONIANS CHAPTER 3

MHCC: 2 Thessalonians (Book Introduction)

The second epistle to the Thessalonians was written soon after the first. The apostle was told that, from some expressions in his first letter, many expected the second coming of Christ was at hand, and that the day of judgment would arrive in their time. Some of these neglected their worldly duties. St. Paul wrote again to correct their error, which hindered the spread of the gospel. He had written agreeably to the words of the prophets of the Old Testament; and he tells them there were many counsels of the Most High yet to be fulfilled, before that day of the Lord should come, though, because it is sure, he had spoken of it as near. The subject led to a remarkable foretelling, of some of the future events which were to take place in the after-ages of the Christian church, and which show the prophetic spirit the apostle possessed.

MHCC: 2 Thessalonians 3 (Chapter Introduction)

(2Th 3:1-5) The apostle expresses confidence in the Thessalonians, and prays for them.

(2Th 3:6-15) He charges them to withdraw from disorderly walkers, particularly from the lazy and busybodies.

(2Th 3:16-18) And concludes with a prayer for them, and a greeting.

Matthew Henry: 2 Thessalonians (Book Introduction)

An Exposition, with Practical Observations, of The Second Epistle of St. Paul to the Thessalonians

This Second Epistle was written soon after the former, and seems to have been designed to prevent a mistake, which might arise from some passages in the former epistle, concerning the second coming of Christ, as if it were near at hand. The apostle in this epistle is careful to prevent any wrong use which some among them might make of those expressions of his that were agreeable to the dialect of the prophets of the Old Testament, and informs them that there were many intermediate counsels yet to be fulfilled before that day of the Lord should come, though, because it is sure, he had spoken of it as near. There are other things that he writes about for their consolation under sufferings, and exhortation and direction in duty.

Matthew Henry: 2 Thessalonians 3 (Chapter Introduction)

In the close of the foregoing chapter, the apostle had prayed earnestly for the Thessalonians, and now he desires their prayers, encouraging them to trust in God, to which he subjoins another petition for them (2Th 3:1-5). He then proceeds to give them commands and directions for correcting some things he was informed were amiss among them (2Th 3:6-15) and concludes with benedictions and prayers (2Th 3:16-18).

Barclay: 2 Thessalonians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO THE THESSALONIANS

Paul Comes To Macedonia

For anyone who can read between the lines the story of Paulcoming to Macedonia is one of the most dramatic in the book of Acts. Luke, with supreme economy of words, tells it in Act_16:6-10 . Short as that narrative is, it gives the impression of a chain of circumstances inescapably culminating in one supreme event. Paul had passed through Phrygia and Galatia and ahead of him lay the Hellespont. To the left lay the teeming province of Asia, to the right stretched the great province of Bithynia; but the Spirit would allow him to enter neither. There was something driving him relentlessly on to the Aegean Sea. So he came to Alexandrian Troas, still uncertain where he ought to go; and then there came to him a vision in the night of a man who cried, "Come over into Macedonia and help us." Paul set sail, and for the first time the gospel came to Europe.

One World

At that moment Paul must have seen much more than a continent for Christ. It was in Macedonia that he landed; and Macedonia was the kingdom of Alexander the Great, who had conquered the world and wept because there were no more worlds left to conquer. But Alexander was much more than a military conqueror. He was almost the first universalist. He was more a missionary than a soldier; and he dreamed of one world dominated and enlightened by the culture of Greece. Even so great a thinker as Aristotle had said that it was a plain duty to treat Greeks as free men and orientals as slaves; but Alexander declared that he had been sent by God "to unite, to pacify and to reconcile the whole world." Deliberately he had said that it was his aim "to marry the East to the West." He had dreamed of an Empire in which there was neither Greek nor Jew, barbarian or Scythian, bond or free (Col_3:11 ). It is hard to see how Alexander could have failed to be in Paulthoughts. Paul left from Alexandrian Troas which was called after Alexander; he came to Macedonia which was Alexanderoriginal kingdom; he worked at Philippi which was called after Philip, Alexanderfather; he went on to Thessalonica which was called after Alexanderhalf-sister. The whole territory was saturated with memories of Alexander; and Paul must surely have thought, not of a country nor of a continent, but of a world for Christ.

Paul Comes To Thessalonica

This sense of the wide-stretching arms of Christianity must have been accentuated when Paul came to Thessalonica. It was a great city. Its original name was Thermal, which means The Hot Springs, and it gave its name to the Thermaic Gulf on which it stood. Six hundred years ago Herodotus had described it as a great city. It has always been a famous harbour. It was there that Xerxes the Persian had his naval base when he invaded Europe; and even in Roman times it was one of the worldgreat dockyards. In 315 B.C. Cassander had rebuilt the city and renamed it Thessalonica, the name of his wife, who was a daughter of Philip of Macedon and a half-sister of Alexander the Great. It was a free city; that is to say it had never suffered the indignity of having Roman troops quartered within it. It had its own popular assembly and its own magistrates. Its population rose to 200,000 and for a time it was a question whether it or Constantinople would be recognized as the capital of the world. Even today, under the name Salonika, it has 70,000 inhabitants.

But the supreme importance of Thessalonica lay in this--it straddled the Via Egnatia, the Egnatian Road, which stretched from Dyrrachium on the Adriatic to Constantinople on the Bosphorus and thence away to Asia Minor and the East. Its main street was part of the very road which linked Rome with the East. East and West converged on Thessalonica; it was said to be "in the lap of the Roman Empire." Trade poured into her from East and West, so that it was said, "So long as nature does not change, Thessalonica will remain wealthy and prosperous."

It is impossible to overstress the importance of the arrival of Christianity in Thessalonica. If Christianity was settled there, it was bound to spread East along the Egnatian Road until all Asia was conquered and West until it stormed even the city of Rome. The coming of Christianity to Thessalonica was crucial in the making of it into a world religion.

PaulStay At Thessalonica

The story of Paulstay at Thessalonica is in Act_17:1-10 . Now, for Paul, what happened at Thessalonica was of supreme importance. He preached in the synagogue for three Sabbaths (Act_17:2 ) which means that his stay there could not have been much more than three weeks in length. He had such tremendous success that the Jews were enraged and raised so much trouble that Paul had to be smuggled out, in peril of his life, to Beroea. The same thing happened in Beroea (Act_17:10-12 ) and Paul had to leave Timothy and Silas behind and make his escape to Athens. What exercised his mind was this. He had been in Thessalonica only three weeks. Was it possible to make such an impression on a place in three weeksime that Christianity was planted so deeply that it could never again be uprooted? If so, it was by no means an idle dream that the Roman Empire might yet be won for Christ. Or was it necessary to settle down and work for months, even years, before an impression could be made? In that event, no man could even dimly foresee when Christianity would penetrate all over the world. Thessalonica was a test case; and Paul was torn with anxiety to know how it would turn out.

News From Thessalonica

So anxious was Paul that, when Timothy joined him at Athens, he sent him back to Thessalonica to get the information without which he could not rest (1Th_3:1-2 , 1Th_3:5 ; 1Th_2:17 ). What news did Timothy bring back? There was good news. The affection of the Thessalonians for Paul was as strong as ever; and they were standing fast in the faith (1Th_2:14 ; 1Th_3:4-6 ; 1Th_4:9-10 ). They were indeed "his glory and Ws joy" (1Th_2:20 ). But there was worrying news.

(i) The preaching of the Second Coming had produced an unhealthy situation in which people had stopped working and had abandoned all ordinary pursuits to await the Second Coming with a kind of hysterical expectancy. So Paul tells them to be quiet and to get on with their work (1Th_4:11 ).

(ii) They were worried about what was to happen to those who died before the Second Coming arrived. Paul explains that those who fall asleep in Jesus will miss none of the glory (1Th_4:13-18 ).

(iii) There was a tendency to despise all lawful authority; the argumentative Greek was always in danger of producing a democracy run mad (1Th_5:12-14 ).

(iv) There was the ever-present danger that they would relapse into immorality. It was hard to unlearn the point of view of generations and to escape the contagion of the heathen world (1Th_4:3-8 ).

(v) There was at least a section who slandered Paul. They hinted that he preached the gospel for what he could get out of it (1Th_2:5 , 1Th_2:9 ); and that he was something of a dictator (1Th_2:6-7 , 1Th_2:11 ).

(vi) There was a certain amount of division in the Church (1Th_4:9 ; 1Th_5:13 ).

These were the problems with which Paul had to deal; and they show that human nature has not changed so very much.

Why Two Letters?

We must ask why there are two letters. They art, very much alike and they must have been written within weeks, perhaps days of each other. The second letter was written mainly to clear up a misconception about the Second Coming. The first letter insists that the Day of the Lord will come like a thief in the night, and urges watchfulness (1Th_5:2 ; 1Th_5:6 ). But this produced the unhealthy situation where men did nothing but watch and wait; and in the second letter Paul explains what signs must come first before the Second Coming should come (2Th_2:3-12 ). The Thessalonians had got their ideas about the Second Coming out of proportion. As so often happens to a preacher, Paulpreaching had been misunderstood, and certain phrases had been taken out of context and over-emphasized; and the second letter seeks to put things back in their proper balance and to correct the thoughts of the excited Thessalonians regarding the Second Coming. Of course, Paul takes occasion in the second letter to repeat and to stress much of the good advice and rebuke he had given in the first, but its main aim is to tell them certain things which will calm their hysteria and make them wait, not in excited idleness, but in patient and diligent attendance to the daywork. In these two letters we see Paul solving the day to day problems which arose in the expanding Church.

FURTHER READINGS

Thessalonians

J. E. Frame, Thessalonians (ICC; G)

G. Milligan, St. PaulEpistles to the Thessalonians (MmC; G)

W. Neil, The Epistles of Paul to the Thessalonians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 2 Thessalonians 3 (Chapter Introduction)

A Final Word (2Th_3:1-5)

Discipline In Brotherly Love (2Th_3:6-18)

Constable: 2 Thessalonians (Book Introduction)

Introduction

Historical background

This epistle contains evidence that Paul had recently heard news about current conditions in the Thessalonian church. Probably most of this information came to him from the person who had carried 1 Thessalonians to its recipients and had returned to Paul at Corinth. Perhaps other people who had news of the church had informed Paul, Silas, and Timothy also. Some of the news was good. The majority of the Thessalonians were continuing to grow and to remain faithful to Christ in spite of persecution. Unfortunately some of the news was bad. False teaching concerning the day of the Lord had entered the church and was causing confusion and leading some of the Christians to quit their jobs in expectation of the Lord's return.

In view of these reports Paul evidently felt constrained to write this epistle. He commended his children in the faith for their growth and faithfulness, corrected the doctrinal error about the day of the Lord, and warned the idle to get back to work.

Almost all conservative scholars believe that Paul wrote 2 Thessalonians from Corinth. The basis for this conclusion is that Paul, Silas, and Timothy were present together in Corinth (Acts 18:5). The New Testament does not refer to them being together from then on, though they may have been. Paul evidently wrote 1 Thessalonians from Corinth. The topics he treated in the second epistle seem to grow out of situations he alluded to in the first epistle. They reflect a very similar situation in the Thessalonian church. Corinth, therefore, seems the logical site of composition of 2 Thessalonians.

For these reasons it appears that Paul composed 2 Thessalonians quite soon after 1 Thessalonians, perhaps within 12 months.¹ This would place the date of composition in the early 50's A.D., perhaps 51 A.D., and would make this the third of Paul's canonical writings assuming Galatians was his first.

"The external evidence for the Pauline authorship of 2 Thessalonians is stronger than for 1 Thessalonians."²

Purpose

Three purposes are evident from the contents of the epistle. Paul wrote to encourage the Thessalonian believers to continue to persevere in the face of continuing persecution (1:3-10). He also wanted to clarify events preceding the day of the Lord to dispel false teaching (2:1-12). Finally, he instructed the church how to deal with lazy Christians in their midst (3:6-15).

Message³

We could contrast 1 and 2 Thessalonians by saying that Paul wrote the first epistle primarily to comfort the Thessalonians whereas he wrote the second epistle primarily to correct them.

Paul had said some things in his first epistle from which his readers drew a false conclusion. He had said that Christ would return and His return could be very soon (1 Thess. 4:15-18). He also said the day of the Lord would come as a thief in the night, unexpectedly (1 Thess. 5:2).

In view of what Paul had taught the Thessalonians about the day of the Lord when he was with them (2 Thess. 2:5), they wondered if that day had already begun. They wondered if they were in the Tribulation and if the second coming of Christ was imminent. Teaching from several other sources that confirmed their suspicions (2 Thess. 2:2) intensified their questions about Paul's statements regarding future events that he had written in 1 Thessalonians.

The apostle wrote 2 Thessalonians to correct these erroneous ideas. The return of Christ of which Paul had written was not His second coming but the Rapture. While the day of the Lord would arrive unexpectedly it would be unexpected only by unbelievers. Several predicted events would precede its commencement.

The central message of this epistle is the truth about the day of the Lord.

Paul made an important distinction in this epistle about future events.

In 1 Thessalonians he taught that the Lord's return could take place very soon and that the day of the Lord would come as a thief in the night. Consequently he urged his readers to wait expectantly for the Lord (1 Thess. 4:16-17; 5:2).

In 2 Thessalonians he wrote that the day of the Lord cannot begin immediately. Therefore his readers should continue their work (2 Thess. 2). These statements may seem contradictory, but they are not.

Paul distinguished these two truths in 2 Thessalonians 2:1-2. The distinction is between "our gathering together to Him" (v. 1) and "the day of the Lord" (v. 2). He wrote verses 1-12 to show the difference between the first event and the second period.

Paul also gave definite new revelation about the day of the Lord.

He said that presently the mystery of lawlessness is at work (2:7). Paul did not say the mystery of "sin" or "evil" but "lawlessness." He did so because lawlessness (rebellion against divine law) is the root trouble with human life individually, socially, nationally, and in every other sphere. The "mystery" of lawlessness is the new revelation he expounded here concerning the course of lawlessness in the world and history, in space and time.

Second, he revealed that in the future God will remove what is presently restraining lawlessness (2:7). The restrainer probably refers to the Holy Spirit who indwells the church. Lawlessness produces corruption, but the church is the salt of the earth, and salt prevents the spread of corruption. Lawlessness also produces darkness, but the church is the light of the world, and light dispels darkness. Lawlessness is presently working, but what keeps it from running wild is the Holy Spirit's ministry through Christian men and women.

Third, Paul announced that in the future there will also be a crisis: the man of lawlessness will be revealed (2:8). When will God withdraw the Spirit from the world? He will do so when He withdraws the church from the world. When will He withdraw the church from the world? He will do so at "our gathering together to Him" (v. 1, i.e., the Rapture). After that, the human leader of lawlessness will appear. He will be entirely godless, but he will be such a remarkable character that he will convince most people that he is divine. This is the Antichrist.

Finally, Paul taught that after this crisis Jesus Christ will return to the earth to set up His kingdom (2:8). He will come when the man of lawlessness is the prominent character on the stage of history. However when Christ comes, He will destroy this Antichrist and curtail lawlessness (cf. Ps. 2).

In view of this revelation Paul called on his readers to do two things.

First, he called on them to be courageous. He did not want them to be mentally upset (2:2) but comforted and established (2:17). A clear understanding of the course of future events and the time of the Lord's return is essential for the mental and spiritual encouragement and stability of Christians. We need this to be courageous in the face of all the lawlessness we encounter in the world. Give this to the people you serve in ministry.

Second, Paul called his readers to responsible conduct. He instructed them to go on with life, to wait but also to work. Christians must behave responsibly by providing for our own needs. The hope of Christ's imminent return at the Rapture is no excuse for irresponsibility. Paul was not just urging activity (witnessing, praying, etc.) but specifically earning a living.

The gravest danger we face in our world today is not socialism or communism or fascism but lawlessness specifically refusal to submit to God's laws. The person who lives this way is anti-Christ.

We need to recognize this danger for what it is and to combat it by being salt and light in the world. However, we should also remember that Christ will eventually be victorious. This will keep us from becoming frantic and losing our stability.

Each of us also needs to make sure lawlessness does not characterize our personal lives. We must be submissive to divine rule if we would be consistent and confident Christians.

Outline⁴

I. Salutation 1:1-2

II. Commendation for past progress 1:3-12

A. Thanksgiving for growth 1:3-4

B. Encouragement to persevere 1:5-10

C. Prayer for success 1:11-12

III. Correction of present error 2:1-12

A. The beginning of the day of the Lord 2:1-5

B. The mystery of lawlessness 2:6-12

IV. Thanksgiving and prayer 2:13-17

A. Thanksgiving for calling 2:13-15

B. Prayer for strength 2:16-17

V. Exhortations for future growth 3:1-15

A. Reciprocal prayer 3:1-5

1. Prayer for the missionaries 3:1-2

2. Prayer for the Thessalonians 3:3-5

B. Church discipline 3:6-15

1. General principles respecting disorderly conduct 3:6-10

2. Specific instructions concerning the idle 3:11-13

3. Further discipline for the unrepentant 3:14-15

VI. Conclusion 3:16-18

Constable: 2 Thessalonians

2 Thessalonians

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Thessalonians (Book Introduction)

THE SECOND

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE THESSALONIANS.

INTRODUCTION.

In this epistle St. Paul admonishes the Thessalonians to be constant in the faith of Christ, and not to be terrified by the insinuations of false teachers, telling them that the day of judgment was near at hand, as there must come many signs and wonders before it. He bids them to hold firm the traditions received from him, whether by word or by epistle; and shews them how they may be certain of his letters by the manner he writes. This epistle was written soon after the former, and also from Corinth, about A.D. 52. (Challoner; Witham) --- From the context we learn that the present is a continuation of the former epistle. He not only rectifies wrong impressions caused by his former letter, but finding that those indolent characters whom he had reprimanded were no ways corrected, he determines to reprimand them still more severely in this letter, which he tells us he writes because he has it not in his power to visit, as he could wish, the Thessalonians.

====================

Gill: 2 Thessalonians (Book Introduction)

INTRODUCTION TO 2 THESSALONIANS

This second epistle was written, not from Athens, as the subscription testifies, nor from Rome, as Athanasius ^a supposes; but from Corinth, from whence was sent the former, and where the apostle and Timothy, and Silvanus met; and which was sent about half a year after the other. The design of which is to comfort and support the Thessalonians under the afflictions and persecutions they endured for the sake of the Gospel; and to rectify a mistake they had gone into, and which might be occasioned by what the apostle had said in his former epistle, concerning the second coming of Christ, as though it was just at hand; which might lead them to neglect their worldly business, and duties of civil life, and give the enemies of the Gospel an advantage against the whole of it as false, should not this prove true; as also to exhort this church to take notice of disorderly persons such as were idle, and busy bodies, and withdraw from them, and remove them from their communion, as being not only burdensome to them, but a reproach to their profession.

Gill: 2 Thessalonians 3 (Chapter Introduction)

INTRODUCTION TO 2 THESSALONIANS 3

In this chapter the apostle requests of the Thessalonians, that they would pray for him, and other Gospel ministers; and he puts up prayers for them, gives them rules about dealing with disorderly persons, and concludes the epistle with his usual salutation. The request to pray for ministers is in 2Th 3:1 the petitions to be made for them are, that their ministry might be succeeded, and their persons preserved and delivered from evil minded men, destitute of faith in Christ, 2Th 3:1 and, for the consolation of the saints, observes the faithfulness of God engaged in their behalf to establish them in the faith they had, and to preserve them from everything and person that is evil, 2Th 3:3 and expresses his confidence in them with respect to their walk and conversation, 2Th 3:4 and then prays for them that their hearts might be directed into the love of God, and patience of Christ, 2Th 3:5. And next follows an order to withdraw from every disorderly walker, particularly idle and slothful persons, 2Th 3:6 and from such a lazy idle life the apostle dissuades by his own example, who behaved not disorderly, nor ate the bread of others, but wrought with his own hands, though he had a right to a maintenance without it, but did this to set an example to them, 2Th 3:7. He puts them in mind of a precept of his when among them, that such who would not work should not eat, 2Th 3:10 and the order he now gave, and the precept he reminds them of, were not without reason; seeing there were disorderly idle persons, and busy bodies, among them, whom the apostle exhorts and beseeches, in the name of Christ, to be industrious, and eat their own bread, as the fruit of their labours, 2Th 3:11 and as for the other members of the church, he exhorts them to diligence and constancy in well doing, and to mark those that were incorrigible, and have no conversation with them, yet dealing with them not as enemies, but admonishing them as brethren, 2Th 3:13. And closes all with prayers, that the Lord would give them peace, and grant his presence to them, and with his usual salutation, written with his own hand, as a token of this being a genuine epistle of his, and by which every epistle of his might be known, 2Th 3:16.

College: 2 Thessalonians (Book Introduction)

INTRODUCTION

The pressures of persecution, apparent in 1 Thessalonians, have intensified in this letter. In its three brief chapters the reader perceives the vital importance for suffering believers of confident hope in the Lord's return. Likewise intensified is the problem of idleness. In the face of abuses of Christian generosity, 2 Thessalonians gives a sharp reminder of the individual Christian's duty to live as a responsible member of the community, hard-working and self-supporting.

Much of what was said about the circumstances and organization of 1 Thessalonians can also be affirmed of the second letter (see introduction to 1 Thessalonians above). But unlike 1 Thessalonians, this letter presents two major critical problems. Brief attention will be given to these below.

AUTHORSHIP

Unlike 1 Thessalonians, the second letter has widely been taken as a pseudepigraph, composed after Paul's death by one of his followers who used 1 Thessalonians as a model. Several lines of evidence have been cited to support the hypothesis that 2 Thessalonians is not an authentic letter of Paul.

One of these concerns the letter's eschatology. While 1 Thessalonians emphasized that the Lord's return was imminent, that is, that it could occur at any time (5:1-11), 2 Thessalonians appears to propose a series of preliminary signs which must occur before the Lord can return (2:1-12). If this is indeed the case, then, it is argued, that the tension between the two letters is such that Paul could not have written both. More particularly, it is often argued that the less imminent expectation of 2 Thessalonians reflects a later period in the life of the church, when the vivid expectation that the Lord would return within the lifetime of the first generation of Christians had been disappointed. If so, then it is clearly a production of the generation after the apostle Paul.

Secondly, it is argued that the tone of 2 Thessalonians is considerably colder and more formal than 1 Thessalonians. As an example, "we ought to thank" in 2 Thess 1:3; 2:13 is regarded as less warm than "we thank" in 1 Thess 1:2. Likewise, the repeated use of "command" in 2 Thess 3:6, 12 is said to reflect a less intimate relationship between the writer and the readers. Such a shift in tone is thought to be unlikely if Paul had written both letters, especially if 1 Thessalonians was written first, but is entirely to be expected if the second letter was a pseudepigraph.

Thirdly, the background of the readers appears to be different. 1 Thess 1:9 appears to indicate a predominantly Gentile audience, but in 2 Thessalonians references to the final judgment (1:6-10) and the man of lawlessness (2:1-12) appear to assume knowledge that could be expected only of Jews. It is consequently argued that the second letter was not written for the same church, indicating that the addressee and so also the author named in the salutation are fictions.

Combined with these concerns is the literary style of 2 Thessalonians. In some respects it closely resembles 1 Thessalonians, following a similar outline (including a double thanksgiving: 1 Thess 1:2-10; 2:13-16; 2Thess 2 Thess 1:3-12; 2:13-17) and discussing similar themes (eschatology, idleness). However, it has been argued that the sentence structure of 2 Thessalonians is significantly different from the undisputed letters of Paul. In particular, 2 Thess 2:3-12 is a more complex sentence than is found elsewhere in Paul's letters, constructions with the genitive are more frequent, and subordinating conjunctions are more numerous. Likewise it is argued that a number of terms and concepts from Paul's authentic letters are used in a different sense in 2 Thessalonians. The combination of similarity and dissimilarity is said to point to a post-Pauline imitator, who at some points incorporated elements of Paul's style and substance from 1 Thessalonians and at others reflected followed his own course.

The force of these arguments is considerable, and a large number of contemporary scholars have been persuaded by them to reject Pauline authorship of this letter. However, the idea that 2 Thessalonians is pseudepigraphical is itself problematic. It is first of all difficult to understand why someone would write 2 Thessalonians and ascribe it to Paul, since presumably it contained nothing so controversial as to demand the apostle's authority for its acceptance. Furthermore, if written by a later imitator, that person knew only 1 Thessalonians, since the major parallels are only with that letter. Such a situation would be surprising for a second-generation disciple of Paul. The reference to the temple in 2:4 gives no indication that the Jerusalem temple has been destroyed by the Romans, again surprising if the letter were written near the end of the first century when the fall of Jerusalem was well known. Furthermore, 3:6-15 give every appearance of having been written to a specific congregation in response to a particular problem. It would be most unusual for a letter to be written to specific church in the name of Paul after his death and not be detected as a pseudepigraph. And if all in the church recognized the fiction and accepted it as such, we must explain how the later church forgot the origins of the letter, since all external evidence affirms that Paul is the author (Marcion, c. A.D. 150, and the Muratorian Canon, c. A.D. 180, both ascribe it to Paul). These considerations make the hypothesis of pseudepigraphy less than likely.

In fact, each argument for pseudepigraphy can be explained on the hypothesis that Paul wrote 2 Thessalonians himself. The eschatological tension in fact has less to do with a lessening of expectancy than is often allowed. Exegesis of 2:1-12 in the comments below will indicate that what Paul discusses here is probably not a series of preliminary signs but the present reality that evil and the Evil One appear to dominate and that such dominance is itself proof that the Lord has not yet returned. In this case, there is absolutely no tension between the eschatology of the first and second letters. However, even if this interpretation should be wrong, it is not impossible that Paul would express a different perspective on the Lord's coming in 2 Thessalonians and not view it as contradictory, just as he does in 1 Cor 15:1-58, which stresses the general resurrection, and 2 Cor 5:1-10, which stresses individual immortality.

Likewise, the change in tone between the two letters can be explained by the change in circumstances. In 1 Thessalonians part of Paul's concern was to reassure the readers of his affection for them despite his absence. That need having been met, the second letter - preoccupied with the persecution of the church, the problem about the Lord's return and the idleness of some members - reflects less of the personal warmth emphasized in the first. Furthermore, if Paul used a different amanuensis for each letter, or if Silas and Timothy had different roles in the composition of each letter, the tone and style could easily have changed.

The change from a Gentile to a Jewish background is more apparent than real. As noted in the introduction to 1 Thessalonians, that letter includes a number of phrases which assume knowledge of the Old Testament and Judaism. The Jewish orientation of the second letter is more explicit but hardly necessitates a different audience. This observation also obviates the need for other hypotheses, such as that Paul sent the two letters to two different factions of the church, one Gentile and the other Jewish, or that he sent the first letter to the church at large and the second to the leaders of the church.

The stylistic differences between 2 Thessalonians and the other letters of Paul are real, but they can be exaggerated. The complexity of sentences and concentration of subordinating conjunctions are in fact not two matters but one, since complex sentences require subordinating conjunctions. The sentence of 1:3-12 is exceptional, but it is approximated in Ephesians and Colossians. The authorship of those letters is also disputed, but to base an argument for one letter's inauthenticity on its similarity with another questioned letter is to build a supposition on another supposition. It would be fairer to admit that in a short letter like 2 Thessalonians, a few unusual expressions may create a false impression of stylistic variance. Furthermore, it is admitted by all that Paul's style changed with each letter. Only in Romans, for example, do we find the rhetorical question, "What shall we say then?" (3:5; 4:1; 6:1; 7:7; 8:31; 9:14, 30), and no one disputes the authenticity of Romans on that basis. Alleged differences in the use of key terms and presentation of concepts have likewise been exaggerated. Paul's usage elsewhere is often more flexible than some critics will allow. And 2 Thessalonians contains some Paulinisms which would have been difficult for an imitator to compose. The combination of similarities and differences between the two Thessalonians letters and between the second and the rest of the Pauline corpus is at least as consistent with the hypothesis that Paul wrote both under changing circumstances as it is with the hypothesis of a pseudepigrapher.

Thus, though the controversy over the authorship of this letter is likely to continue among scholars, the arguments against Paul's authorship are not sufficient to overturn the testimony of the letter itself and of the early church. By nature of the case, evidence to prove the authenticity of an ancient document always falls short of absolute proof. But those who have accepted 2 Thessalonians as a genuine letter of Paul can do so with integrity, knowing that the balance of evidence favors their conclusion.

ORDER AND CIRCUMSTANCES OF WRITING

The traditional assumption has always been that 2 Thessalonians was written not long after 1 Thessalonians, while Paul was still in Corinth. Paul had apparently received a report, perhaps from Timothy after the delivery of the first letter, of ongoing problems in the Thessalonian church. The persecution had not abated, misunderstandings about the Lord's return continued, and the willfully idle had not repented. Therefore, Paul composed a second letter to address the developing situation, probably only months after writing the first.

There have been several scholars who have questioned the traditional order, however, postulating that 2 Thessalonians was in fact written first. The traditional order of Paul's letters, these have argued, is based not on chronology but length, longer letters of Paul being placed before shorter ones in the canon. Therefore, internal considerations alone, the evidence of the letters themselves, must determine the order of writing.

The most recent and important advocate of the priority of 2 Thessalonians is Charles Wanamaker. His argument, which in the main follows a line marked out by others, may be summarized as follows. First, the persecution of 2 Thess 1:4-7 appears to be a matter of the past in 1 Thess 2:14. Secondly, the idlers of 2 Thess 3:6-15 appear to be a new problem, while 1 Thess 4:10-12 and 5:14 address it as something well known and already under control. Thirdly, the signature of 2 Thess 3:17 appears to be more fitting in Paul's first letter to the church. Fourth, the eschatological teaching of 1 Thess 4:13-5:11, especially in light of the remark in 5:1 that the readers had no need of such instruction because they had received it before, is more coherently explained if it is an elaboration on 2 Thess 2:1-12, especially if some implications of that passage had been misunderstood. On the other hand, if the church had already received 1 Thess 4:13-5:11, it is difficult to see how they would have concluded that the day of the Lord had already come (2 Thess 2:2), since the dead had not yet been raised and united with the living in the Lord's presence (1 Thess 4:17). Therefore, Wanamaker argues with earlier advocates of the hypothesis that 2 Thessalonians was written by Paul after he received a vague report about problems in the Thessalonian church and was delivered by Timothy in the visit described in 1 Thess 3:1-10.

While Wanamaker has succeeded in showing how little evidence there actually is for the priority of 1 Thessalonians, the case for the priority of 2 Thessalonians is far from proved. External evidence must be weighed also: Marcion apparently referred to 1 Thessalonians as the first letter despite the fact that he did not arrange his canon by length. As far as internal matters are concerned, if 2 Thessalonians was the first letter, it is surprising that Paul makes no reference to it in 1 Thessalonians as a part of his passionate discussion of his prior work with the Thessalonian church (2:1-12) and his attempts to return to them since his departure (2:17-20). Wanamaker suggests that the mention of Timothy's visit may be a tacit reference to it, since Timothy can be assumed to have carried some letter from Paul on this visit. Still, one might expect a more specific mention of so substantial a letter as 2 Thessalonians had it been written first. On the other hand, the references to letters in 2 Thess 2:2, 15; 3:17 are at least consistent with the idea that 1 Thessalonians had already been received, though they do not demand it.

If 1 Thessalonians is prior, as the slight balance of probability suggests, we can assume that the persecution of the church, which may have abated after Paul's departure, has heated up again, or at least that the church is in greater turmoil because of it. Likewise, we must assume that the church's misunderstanding of the Lord's return in 2:2 occurred despite the logical force of 1 Thess 4:13-18. Also, the idle who were warned briefly in 1 Thess 4:11-12 and 5:14 did not heed that warning. Such developments will surprise those who assume that human behavior is always reasonable and orderly, but those who have experienced the give and take of pastoral leadership will recognize that churches and Christians, like stocks, seldom move in a straight line. Against such a background Paul dictated his second letter, seeking to correct the church's course and reinforce its growth.

THEOLOGICAL VALUE

2 Thessalonians focuses primarily on three issues: persecution, the Lord's return, and the problem of idleness. Each has remarkable relevance for today's church.

Persecution is perhaps less a part of the experience of Christians in North America than in other parts of the world. Nevertheless, for many Christians it remains a real threat. More broadly, all believers experience the hostility of unbelievers at various points, and all can be subject to the hurt of their ridicule, even if they are relatively safe from physical violence. 2 Thessalonians provides the important reminder that God notices such suffering and promises to bring vindication for his people. The suffering of the church will one day end.

Likewise, the pervasive dominance of evil, obvious to every modern observer, will one day end as well. Whatever the precise nature of the "man of lawlessness" (2:3), Paul certainly focuses attention on his present activity (2:9-12). Christians who wonder whether their faith is true when they see the opponents of Christianity with the upper hand have their answer in this letter. Evil will continue to run rampant in this age, but when Christ returns, he will utterly destroy every manifestation of it and the One who stands behind it. The goodness and faithfulness of God can be trusted to answer every aspect of injustice in this age.

Unemployment, underemployment and wide gaps in income are no less a social reality now than they were for Paul's readers. And so the need for Christian charity continues as it did in the first century. But the dangers inherent in such sharing are still real as well. Paul's reminders about the need for personal responsibility and self-support (3:6-12), coupled with the reminder to continue in good works of generosity (3:13) are messages to be heeded as today's church considers its role in addressing the pressing issues of poverty and the failures of the secular welfare state.

The observation that problems had intensified since Paul wrote his first letter contains a pertinent message in itself. Even in Paul's ministry, the life of the church was characterized by trouble as much as progress. Yet through such trouble the work and will of God are accomplished. Christians frustrated by the one-step-forward-two-steps-back trajectory of the church can take heart that in similar circumstances the great apostle still found much for which to give thanks and boast (1:3-4; 2:13-14). God's will, which will be fully realized only when Christ returns, is even now being worked out in the life of the church, even when outwardly it appears defeated.

-College Press New Testament Commentary: with the NIV

College: 2 Thessalonians (Outline)

OUTLINE

I. GREETING - 1:1-2

II. OPENING THANKSGIVING, ENCOURAGEMENT AND PRAYER - 1:3-12

A. Thanksgiving for the Thessalonians' Growth and Endurance in Persecution- 1:3-4

B. Encouragement in Light of God's Judgment - 1:5-10

C. The Content of Paul's Prayer - 1:11-12

III. INSTRUCTION ON THE LORD'S RETURN - 2:1-12

A. The Day of the Lord Not Yet Present - 2:1-2

B. The Apostasy and the Man of Lawlessness - 2:3-12

1. The Apostasy and the Revelation of the Man of Lawlessness - 2:3

2. A Description of the Man of Lawlessness - 2:4

3. Reminder of Oral Instruction on the Subject - 2:5

4. The One Who Restrains/Prevails - 2:6-10

5. God's Consequent Actions - 2:11-12

IV. RENEWED THANKSGIVING, ENCOURAGEMENT AND PRAYER - 2:13-17

A. Thanksgiving for the Salvation of the Thessalonians- 2:13-14

B. Encouragement to Remain Faithful to the Traditions Delivered by Paul - 2:15

C. Prayer for the Lord's Encouragement and Strength - 2:16-17

V. EXHORTATIONS - 3:1-16

A. General Exhortations - 3:1-5

B. Exhortations Regarding Church Discipline - 3:6-15

1. Exclusion of the Willfully Idle - 3:6-13

2. Exclusion of the Disobedient - 3:14-15

VI. CONCLUSION - 3:16-18

-College Press New Testament Commentary: with the NIV