Text -- 2 Thessalonians 3:13-18 (NET)

3:13 But you, brothers and sisters, do not grow weary in doing what is right. 3:14 But if anyone does not obey our message through this letter, take note of him and do not associate closely with him, so that he may be ashamed. 3:15 Yet do not regard him as an enemy, but admonish him as a brother.

Conclusion

3:16 Now may the Lord of peace himself give you peace at all times and in every way. The Lord be with you all. 3:17 I, Paul, write this greeting with my own hand, which is how I write in every letter. 3:18 The grace of our Lord Jesus Christ be with you all.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Th 3:13

But ye, brethren, be not weary in well-doing ( humeis de , adelphoi , mē enkakēsēte kalopoiountes ).

Emphatic position of humeis in contrast to these piddlers. Mē and the aorist subjunctive is a prohibition against beginning an act (Robertson, Grammar , pp. 851-4). It is a late verb and means to behave badly in, to be cowardly, to lose courage, to flag, to faint, (en , kakos ) and outside of Luk 18:1 in the N.T. is only in Paul’ s Epistles (2Th 3:13; 2Co 4:1, 2Co 4:16; Gal 6:9; Eph 3:13). It occurs in Polybius. The late verb kalopoieō , to do the fair (kalos ) or honourable thing occurs nowhere else in the N.T., but is in the lxx and a late papyrus. Paul uses to kalon poiein in 2Co 13:7; Gal 6:9; Rom 7:21 with the same idea. He has agathopoieō , to do good, in 1Ti 6:18.

Robertson: 2Th 3:14

And if any one obeyeth not our word by this epistle ( ei de tis ouch hupakouei tōi logōi hēmōn dia tēs epistolēs ).

Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative ou , assuming it to be true.

Robertson: 2Th 3:14

Note that man ( touton sēmeiousthe ).

Late verb sēmeioō , from sēmeion , sign, mark, token. Put a tag on that man. Here only in N.T. "The verb is regularly used for the signature to a receipt or formal notice in the papyri and the ostraca of the Imperial period"(Moulton & Milligan’ s Vocabulary ). How this is to be done (by letter or in public meeting) Paul does not say.

Robertson: 2Th 3:14

That ye have no company with him ( mē sunanamignusthai autōi ).

The MSS. are divided between the present middle infinitive as above in a command like Rom 12:15; Phi 3:16 or the present middle imperative sunanamignusthe (̇ai and ̇e often being pronounced alike in the Koiné[28928]š ). The infinitive can also be explained as an indirect command. This double compound verb is late, in lxx and Plutarch, in N.T. only here and 1Co 5:9, 1Co 5:11. Autōi is in associative instrumental case.

Robertson: 2Th 3:14

To the end that he may be ashamed ( hina entrapēi ).

Purpose clause with hina . Second aorist passive subjunctive of entrepō , to turn on, middle to turn on oneself or to put to shame, passive to be made ashamed. The idea is to have one’ s thoughts turned in on oneself.

Robertson: 2Th 3:15

Not as an enemy ( mē hōs echthron ).

This is always the problem in such ostracism as discipline, however necessary it is at times. Few things in our churches are more difficult of wise execution than the discipline of erring members. The word echthros is an adjective, hateful, from echthos , hate. It can be passive, hated , as in Rom 11:28, but is usually active hostile , enemy, foe.

Robertson: 2Th 3:16

The Lord of peace himself ( autos ho kurios tēs eirēnēs ).

See note on 1Th 5:23 for the God of peace himself.

Robertson: 2Th 3:16

Give you peace ( doiē humin tēn eirēnēn ).

Second aorist active optative ( Koiné[28928]š ) of didōmi , not dōēi (subjunctive). So also Rom 15:5; 2Ti 1:16, 2Ti 1:18. The Lord Jesus whose characteristic is peace, can alone give real peace to the heart and to the world. (Joh 14:27).

Robertson: 2Th 3:17

Of me Paul with mine own hand ( tēi emēi cheiri Paulou ).

Instrumental case cheiri . Note genitive Paulou in apposition with possessive idea in the possessive pronoun emēi . Paul had dictated the letter, but now wrote the salutation in his hand.

Robertson: 2Th 3:17

The token in every epistle ( sēmeion en pasēi epistolēi ).

Mark (2Th 3:14) and proof of the genuineness of each epistle, Paul’ s signature. Already there were spurious forgeries (2Th 2:2). Thus each church was enabled to know that Paul wrote the letter. If only the autograph copy could be found!

Robertson: 2Th 3:18

@@Salutation just like that in 1Th 5:28 with the addition of pantōn (all).||

Vincent: 2Th 3:13

Be not weary ( ἐντραπῇ )

With one exception, Luk 13:1, only in Paul. To faint or lose heart .

Vincent: 2Th 3:13

Well doing ( καλοποιοῦντες )

N.T.o . According to the Greek idiom, doing well , be not weary . Not limited to works of charity, but including Christian conduct generally, as, for instance, steadily attending to their own business, 2Th 3:12.

Vincent: 2Th 3:14

By this epistle

Connect with our word . The message we send in this letter. Not, as some, with the following words, note that man in your epistle .

Vincent: 2Th 3:14

Note ( σημειοῦσθε )

N.T.o . Lit. set a mark on . The nature of the mark is indicated in the next clause.

Vincent: 2Th 3:14

Have no company with ( μὴ συναναμίγνυσθαι )

Po . See on 1Co 5:9.

Vincent: 2Th 3:14

Be ashamed ( ἐντραπῇ )

See on Mat 21:37, and see on 1Co 4:14.

Vincent: 2Th 3:15

Admonish ( νουθετεῖτε )

See on Act 20:31, and see on Eph 6:4.

Vincent: 2Th 3:16

The Lord of peace ( ὁ κύριος τῆς εἰρήνης )

The only instance of the formula.

Vincent: 2Th 3:16

By all means ( ἐν παντὶ τρόπῳ )

Or in every way . The alternative reading τόπῳ place is rejected by the principal texts.

Vincent: 2Th 3:17

The salutation of Paul with mine own hand ( ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου )

Rev. properly, " the salutation of me Paul." The genitive of me is contained, according to a familiar Greek idiom, in the possessive pronoun my. Paul had apparently been employing an amanuensis.

Vincent: 2Th 3:17

In every epistle

Comp. 1Co 16:21; Col 4:18.

Wesley: 2Th 3:14

No intimacy, no familiarity, no needless correspondence.

Wesley: 2Th 3:15

Tell him lovingly of the reason why you shun him.

Wesley: 2Th 3:16

Christ.

Wesley: 2Th 3:16

In every way and manner.

JFB: 2Th 3:13

The oldest manuscripts read, "Be not cowardly in"; do not be wanting in strenuousness in doing well. EDMUNDS explains it: Do not culpably neglect to do well, namely, with patient industry do your duty in your several callings. In contrast to the "disorderly, not-working busybodies" (2Th 3:11; compare Gal 6:9).

JFB: 2Th 3:14

Mark him in your own mind as one to be avoided (2Th 3:6).

JFB: 2Th 3:14

Greek, "made to turn and look into himself, and so be put to shame." Feeling himself shunned by godly brethren, he may become ashamed of his course.

JFB: 2Th 3:15

Not yet excommunicated (compare Lev 19:17). Do not shun him in contemptuous silence, but tell him why he is so avoided (Mat 18:15; 1Th 5:14).

JFB: 2Th 3:16

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

JFB: 2Th 3:16

Unbroken, not changing with outward circumstances.

JFB: 2Th 3:16

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

JFB: 2Th 3:16

May He bless you not only with peace, but also with His presence (Mat 28:20). Even the disorderly brethren (compare 2Th 3:15, "a brother") are included in this prayer.

JFB: 2Th 3:17

The Epistle was written by an amanuensis (perhaps Silas or Timothy), and only the closing salutation written by Paul's "own hand" (compare Rom 16:22; 1Co 16:21; Col 4:18). Wherever Paul does not subjoin this autograph salutation, we may presume he wrote the whole Epistle himself (Gal 6:11).

JFB: 2Th 3:17

Which autograph salutation.

JFB: 2Th 3:17

To distinguish genuine Epistles from spurious ones put forth in my name (2Th 2:2).

JFB: 2Th 3:17

Some think he signed his name to every Epistle with his own hand; but as there is no trace of this in any manuscripts of all the Epistles, it is more likely that he alludes to his writing with his own hand in closing every Epistle, even in those Epistles (Romans, Second Corinthians, Ephesians, Philippians, First Thessalonians) wherein he does not specify his having done so.

JFB: 2Th 3:17

So I sign my name: this is a specimen of my handwriting, by which to distinguish my geniune letters from forgeries.

JFB: 2Th 3:18

He closes every Epistle by praying for GRACE to those whom he addresses.

JFB: 2Th 3:18

Omitted in the oldest manuscripts It was doubtless the response of the congregation after hearing the Epistle read publicly; hence it crept into copies.

The Subscription is spurious, as the Epistle was written not "from Athens," but from Corinth.

Clarke: 2Th 3:13

Be not weary in well-doing - While ye stretch out no hand of relief to the indolent and lazy, do not forget the real poor - the genuine representatives of an impoverished Christ; and rather relieve a hundred undeserving objects, than pass by one who is a real object of charity.

Clarke: 2Th 3:14

If any man obey not - They had disobeyed his word in the first epistle, and the Church still continued to bear with them; now he tells the Church, if they still continue to disregard what is said to them, and particularly his word by this second epistle, they are to mark them as being totally incorrigible, and have no fellowship with them

Some construe the words δια της επιστολης with τουτον σημειουσθε· Give me information of that man by a letter - let me hear of his continued obstinacy, and send me his name. This was probably in order to excommunicate him, and deliver him over to Satan for the destruction of the body, that the spirit might be saved in the day of the Lord Jesus. The words of the original will bear either construction, that in the text, or that given above.

Clarke: 2Th 3:15

Count him not as an enemy - Consider him still more an enemy to himself than to you; and admonish him as a brother, though you have ceased to hold religious communion with him. His soul is still of infinite value; labor to get it saved.

Clarke: 2Th 3:16

The Lord of peace - Jesus Christ, who is called our peace, Eph 2:14; and The Prince of peace, Isa 9:6. May he give you peace, for he is the Fountain and Dispenser of it

Clarke: 2Th 3:16

Always - Both in your own consciences, and among yourselves

Clarke: 2Th 3:16

By all means - Παντι τροπῳ· By all means, methods, occasions, instruments, and occurrences; peace or prosperity in every form and shape

Instead of εν παντι τροπῳ, in every way, etc., εν παντι τοπῳ, in every place, is the reading of A*D*FG, some others; with the Vulgate and Itala. Chrysostom, Ambrosiaster, Augustine, and others, have the same reading: May God grant you prosperity always, and everywhere

Clarke: 2Th 3:16

The Lord be with you all - This is agreeable to the promise of our Lord: Lo, I am with you alway, even unto the end of the world; Mat 28:20. May the Lord, who has promised to be always with his true disciples, be with you! Christians are the temple of God, and the temple of God has the Divine presence in it. May you ever continue to be his Church, that the Lord God may dwell among you!

Clarke: 2Th 3:17

The salutation of Paul with mine own hand - It is very likely that Paul employed an amanuensis generally, either to write what he dictated, or to make a fair copy of what he wrote. In either case the apostle always subscribed it, and wrote the salutation and benediction with his own hand; and this was what authenticated all his epistles. A measure of this kind would be very necessary if forged epistles were carried about in those times. See the note on 1Co 16:21, and see Col 4:18 (note).

Clarke: 2Th 3:18

The grace - The favor, blessing, and influence of our Lord Jesus Christ, be with you all - be your constant companion. May you ever feel his presence, and enjoy his benediction

Clarke: 2Th 3:18

Amen - So let be! God grant it! This word in this place, has more evidence in favor of its genuineness than it has in most other places; and was probably added here by the apostle himself, or by the Church of the Thessalonians

The subscriptions to this epistle are various in the MSS. and Versions. The latter are as follows: -

The Second Epistle to the Thessalonians was written from Athens. - Common Greek text

The Second Epistle to the Thessalonians, which was written at Laodicea in Pisidia, was sent by the hands of Tychicus. - Syriac

The end of the Epistle; and it was written at Athens. - Arabic

To the Thessalonians. - Aethiopic

Written from Athens, and sent by Silvanus and Timotheus. - Coptic

No subscription in the Vulgate

Written at Corinth. - Author of the Synopsis

- sent by Titus and Onesimus. - Latin Prologue

The Second Epistle to the Thessalonians, written from Rome. - No. 71, a MS. of the Vatican library, written about the eleventh century

The chief of the MSS. either have no subscription, or agree with some of the above versions

That the epistle was neither written at Athens, Laodicea, nor Rome, has been sufficiently proved; and that it was written, as well as the first, at Corinth, is extremely probable. See the preface, and what has been said on the preceding epistle

I have often had occasion to observe that the subscriptions at the end of the sacred books are not of Divine origin; they are generally false; and yet some have quoted them as making a part of the sacred test, and have adduced them in support of some favourite opinions

Finished correcting this epistle for a new edition, the shortest day in 1831. - A. C

Calvin: 2Th 3:13

13.And you, brethren. Ambrose is of opinion that this is added lest the rich should, in a niggardly spirit, refuse to lend their aid to the poor, because he had exhorted them to eat every one his own bread. And, unquestionably, we see how many are unbefittingly ingenious in catching at a pretext for inhumanity. ⁷²⁴ Chrysostom explains it thus — that indolent persons, however justly they may be condemned, must nevertheless be assisted when in want. I am simply of opinion, that Paul had it in view to provide against an occasion of offense, which might arise from the indolence of a few. For it usually happens, that those that are otherwise particularly ready and on the alert for beneficence, become cool on seeing that they have thrown away their favors by misdirecting them. Hence Paul admonishes us, that, although there are many that are undeserving, ⁷²⁵ while others abuse our liberality, we must not on this account leave off helping those that need our aid. Here we have a statement worthy of being observed — that however ingratitude, moroseness, pride, arrogance, and other unseemly dispositions on the part of the poor, may have a tendency to annoy us, or to dispirit us, from a feeling of weariness, we must strive, nevertheless, never to leave off aiming at doing good.

Calvin: 2Th 3:14

14.If any one obeys not. He has already declared previously, that he commands nothing but from the Lord. Hence the man, that would not obey, would not be contumacious against a mere man, but would be rebellious against God himself; ⁷²⁷ and accordingly he teaches that such persons ought to be severely chastised. And, in the first place, he desires that they be reported to him, that he may repress them by his authority; and, secondly, he orders them to be excommunicated, that, being touched with shame, they may repent. From this we infer, that we must not spare the reputation of those who cannot be arrested otherwise than by their faults being exposed; but we must take care to make known their distempers to the physician, that he may make it his endeavor to cure them.

Keep no company. I have no doubt that he refers to excommunication; for, besides that the (ἀταξία) disorder to which he had adverted deserved a severe chastisement, contumacy is an intolerable vice. He had said before, Withdraw yourselves from them, for they live in a disorderly manner, (2Th 3:6.) And now he says, Keep no company, for they reject my admonition. He expresses, therefore, something more by this second manner of expression than by the former; for it is one thing to withdraw from intimate acquaintance with an individual, and quite another to keep altogether aloof from his society. In short, those that do not obey after being admonished, he excludes from the common society of believers. By this we are taught that we must employ the discipline of excommunication against all the obstinate ⁷²⁸ persons who will not otherwise allow themselves to be brought under subjection, and must be branded with disgrace, until, having been brought under and subdued, they learn to obey.

That he may be ashamed. There are, it is true, other ends to be served by excommunication — that contagion may spread no farther, that the personal wickedness of one individual may not tend to the common disgrace of the Church, and that the example of severity may induce others to fear, (1Ti 5:20;) but Paul touches upon this one merely — that those who have sinned may by shame be constrained to repentance. For those that please themselves in their vices become more and more obstinate: thus sin is nourished by indulgence and dissimulation. This, therefore, is the best remedy — when a feeling of shame is awakened in the mind of the offender, so that he begins to be displeased with himself. It would, indeed, be a small point gained to have individuals made ashamed; but Paul had an eye to farther progress — when the offender, confounded by a discovery of his own baseness, is led in this way to a full amendment: for shame, like sorrow, is a useful preparation for hatred of sin. Hence all that become wanton ⁷²⁹ must, as I have said, be restrained by this bridle, lest their audacity should be increased in consequence of impunity.

Calvin: 2Th 3:15

15.Regard him not as an enemy. He immediately adds a softening of his rigor; for, as he elsewhere commands, we must take care that the offender be not swallowed up with sorrow, (2Co 2:7,) which would take place if severity were excessive. Hence we see that the use of discipline ought to be in such a way as to consult the welfare of those on whom the Church inflicts punishment. Now, it cannot but be that severity will fret, ⁷³⁰ when it goes beyond due bounds. Hence, if we wish to do good, gentleness and mildness are necessary, that those that are reproved may know that they are nevertheless loved. In short, excommunication does not tend to drive men from the Lord’s flock, but rather to bring them back when wandering and going astray.

We must observe, however, by what sign he would have brotherly love shewn — not by allurements or flattery, but by admonitions; for in this way it will be, that all that will not be incurable will feel that concern is felt for their welfare. In the mean time, excommunication is distinguished from anathema: for as to those that the Church marks out by the severity of its censure, Paul admonishes that they should not be utterly cast away, as if they were cut off from all hope of salvation; but endeavors must be used, that they may be brought back to a sound mind.

Calvin: 2Th 3:16

16.Now the Lord of peace. This prayer seems to be connected with the preceding sentence, with the view of recommending endeavors after concord and mildness. He had forbidden them to treat even the contumacious ⁷³¹ as enemies, but rather with a view to their being brought back to a sound mind ⁷³² by brotherly admonitions. He could appropriately, after this, subjoin an injunction as to the cultivation of peace; but as this is a work that is truly Divine, he betakes himself to prayer, which, nevertheless, has also the force of a precept. At the same time, he may also have another thing in view — that God may restrain unruly persons, ⁷³³ that they may not disturb the peace of the Church.

Calvin: 2Th 3:17

17.The salutation, with my own hand. Here again he provides against the danger, of which he had previously made mention — lest epistles falsely ascribed to him should find their way into the Churches. For this was an old artifice of Satan — to put forward spurious writings, that he might detract from the credit of those that are genuine; and farther, under pretended designations of the Apostles, to disseminate wicked errors with the view of corrupting sound doctrine. By a singular kindness on the part of God, it has been brought about that, his frauds being defeated, the doctrine of Christ has come down to us sound and entire through the ministry of Paul and others. The concluding prayer explains in what manner God aids his believing people — by the presence of Christ’s grace.

Defender: 2Th 3:17

Possibly because of poor eyesight, Paul seems to have dictated many of his letters, confirming that they were, indeed, his by his personal signature at the end. Only occasionally did he feel it necessary to mention this, however, as it would normally have been obvious to their recipients. In this case, however, he was concerned that the church had been misled by a letter falsely claiming to be from him (2Th 2:2), so he reminded them to always look for his personal signature."

TSK: 2Th 3:13

ye : Isa 40:30,Isa 40:31; Mal 1:13; Rom 2:7; 1Co 15:28; Gal 6:9, Gal 6:10; Phi 1:9; 1Th 4:1; Heb 12:3

be not weary : or, faint not, Deu 20:8; Psa 27:13; Isa 40:29; Zep 3:16 *marg. Luk 18:1; 2Co 4:1, 2Co 4:16; Heb 12:5; Rev 2:3

TSK: 2Th 3:14

obey : Deu 16:12; Pro 5:13; Zep 3:2; 2Co 2:9, 2Co 7:15, 2Co 10:6; Phi 2:12; 1Th 4:8; Phm 1:21; Heb 13:17

by this epistle, note that man : or, signify that man by an epistle, 2Th 3:6; Mat 18:17; Rom 16:17; 1Co 5:9, 1Co 5:11; Tit 3:10

that he : Num 12:14; Ezr 9:6; Psa 83:16; Jer 3:3, Jer 6:15, Jer 31:18-20; Eze 16:61-63; Eze 36:31, Eze 36:32; Luk 15:18-21

TSK: 2Th 3:15

count : Lev 19:17, Lev 19:18; 1Co 5:5; 2Co 2:6-10, 2Co 10:8, 2Co 13:10; Gal 6:1; 1Th 5:14; Jud 1:22, Jud 1:23

admonish : Psa 141:5; Pro 9:9, Pro 25:12; Mat 18:15; 1Co 4:14; Tit 3:10; Jam 5:19, Jam 5:20

TSK: 2Th 3:16

the Lord of : Psa 72:3, Psa 72:7; Isa 9:6, Isa 9:7; Zec 6:13; Luk 2:14; Joh 14:27; Rom 15:33, Rom 16:20; 1Co 14:33; 2Co 5:19-21, 2Co 13:11; Eph 2:14-17; 1Th 5:23; Heb 7:2, Heb 13:20

give : Num 6:26; Jdg 6:24 *marg. Psa 29:11, Psa 85:8-10; Isa 26:12, Isa 45:7, Isa 54:10, Isa 66:12; Hag 2:9; Joh 16:33; Rom 1:7; Phi 4:7-9

The Lord be : 2Th 3:18; 1Sa 17:37, 1Sa 20:13; Psa 46:7, Psa 46:11; Isa 8:10; Mat 1:23, Mat 28:20; 2Ti 4:22; Phm 1:25

TSK: 2Th 3:17

with : 1Co 16:21; Col 4:18

the token : 2Th 1:5; Jos 2:12; 1Sa 17:18

TSK: 2Th 3:18

Rom 16:20,Rom 16:24

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Th 3:13

But ye, brethren, be not weary in well-doing - Margin, "faint not."The Greek means, properly, to turn out a coward; then to be faint-hearted, to despond. The idea is, that they were not to be discouraged from doing good to the truly worthy and deserving by the idleness and improper conduct of some who asked their assistance. They were, indeed, shiftless and worthless. They would not labor; they spent their time in intermeddling with the concerns of their neighbors, and they depended for their support on the charity of others. The tendency of this, as all persons feel who have ever been applied to by such persons for aid, is, to indispose us to do good to any. We almost insensibly feel that all who ask for aid are of the same character; or, not being able to discriminate, we close our hands alike against all. Against this the apostle would guard us, and he says that though there may be many such persons, and though we may find it difficult to distinguish the worthy from the unworthy, we should not become so disheartened as not to give at all. Nor should we be weary though the applications for assistance are frequent. They are indeed frequent. God designs that they should be. But the effect should not be to dishearten us, or to make us weary in well-doing, but to fill us with gratitude - for it is a privilege to be permitted to do good. It is the great distinguishing characteristic of God that he always does good. It was that which marked the character of the Redeemer, that he "went about doing good;"and whenever God gives us the opportunity and the means of doing good, it should be to us an occasion of special thanksgiving. A man ought to become "weary"of everything else sooner than of evincing benevolence; compare the notes on Gal 6:10.

Barnes: 2Th 3:14

And if any man obey not our word by this epistle - Margin, "or signify that man by an epistle."According to the marginal reading this would mean "signify, mark out, or designate that man to me by an epistle."The difference is merely whether we unite the words "by the epistle"with what goes before, or what follows. The Greek would admit of either construction (Winer, p. 93), but it seems to me that the construction in the text is the correct one, because:

(1)\caps1     t\caps0 he requirement was to proceed to discipline such a man by withdrawing from him;

(2)\caps1     i\caps0 n order to do this it was not necessary that the case should be made known to Paul, for there was no supposable difficulty in it, and the effect would be only needless delay;

(3)    Paul regarded the right of discipline as residing in the church itself, and did not require that cases should be referred to him to determine; see the notes on 1Co 5:2-4.

(4)\caps1     t\caps0 hough the Greek will admit of either construction, yet it rather favors this; see Oldhhausen, in loc. Note that man. The word here used, means to mark; to sign; to note with marks; and the idea is, set such a mark upon him that he shall be shunned; that is, withdraw all Christian fellowship from him.

And have no company with him - The Greek word here means, to mix up together; then to mingle together with; to have contact with. The idea is that they were not to mingle with him as a Christian brother, or as one of their own number. They were not to show that they regarded him as a worthy member of the church, or as having a claim to its privileges. The extent of their discipline was, that they were to withdraw from him; see the 2Th 3:6 note, and Mat 18:17 note; compare 2Jo 1:10-11.

Barnes: 2Th 3:15

Yet count him not as an enemy, but admonish him as a brother - This shows the true spirit in which discipline is to be administered in the Christian church. We are not to deal with a man as an adversary over whom we are to seek to gain a victory, but as an erring brother - a brother still, though he errs. There was necessity for this caution. There is great danger that when we undertake the work of discipline we shall forget that he who is the subject of it is a brother, and that we shall regard and treat him as an enemy. Such is human nature. We set ourselves in array against him. We cut him off as one who is unworthy to walk with us. We triumph over him, and consider him at once as an enemy of the church, and as having lost all claim to its sympathies. We abandon him to the tender mercies of a cold and unfeeling world, and let him take his course. Perhaps we follow him with anathemas, and hold him up as unworthy the confidence of mankind. Now all this is entirely unlike the method and aim of discipline as the New Testament requires. There all is kind, and gentle, though firm; the offender is a man and a brother still; he is to be followed with tender sympathy and prayer, and the hearts and the arms of the Christian brotherhood are to be open to receive him again when he gives any evidence of repenting.

Barnes: 2Th 3:16

Now the Lord of peace - The Lord who alone can impart peace; see the Rom 15:33 note; 1Co 14:33 note; Heb 13:20 note; Joh 14:27 note.

Barnes: 2Th 3:17

The salutation of Paul with mine own hand; - See the notes, 1Co 16:21. "Which is the token in every epistle."Greek: "sign."That is, this signature is a sign or proof of the genuineness of the epistle; compare the notes on Gal 6:11.

So I write - Referring, probably, to some mark or method which Paul had of signing his name, which was well known, and which would easily be recognized by them.

Barnes: 2Th 3:18

The grace of our Lord Jesus Christ be with you all; - See the notes, Rom 16:20.

From the subscription to this Epistle, it purports to have been "written from Athens."This is probably incorrect, as there is reason to think that it was written from Corinth. See the introduction. At all events, this subscription is of no authority. See the notes at the end of the Epistles to the Romans and 1 Corinthians.

Poole: 2Th 3:13

But ye, brethren: the apostle now directs his speech to those of the church that were not guilty of the disorders before mentioned, to whom he speaks in mild and familiar language, as if the others deserved not to be so called.

Be not weary in well doing: and that which he speaks to them is, not to be weary of well doing. The Greek word is often used about sufferings, as 2Co 4:1 Eph 3:13 ; and then usually translated fainting, and which seems to be its most proper use, to shrink or faint as cowards in war; Mh ekkakhshte , Ne segnescite, definite, defatigamini; it signifies a receding or fainting, or tiring in our duty, because of the evil that attends it. Sometimes it is used of prayer, Luk 18:1 ; and sometimes generally of all duties of religion, which are generally called well doing, Gal 6:9 , and signifies either a slothfulness in them, or weariness of them: as those whom the prophets complain of, Amo 8:5 Mal 1:13 . The apostle useth the same word in this sense, Gal 6:9 : Let us not be weary in well doing; and in the text, those that did walk orderly, he exhorts them to hold on their course, either more peculiarly to the works of charity, which are called well doing, Phi 4:14 ; though those that worked not did not deserve them, or enjoy them, yet this should not discourage them from practising them towards others: or the word may extend more generally to all good works; we should persevere in them without fainting or weariness, notwithstanding the evils that may threaten us therein.

Poole: 2Th 3:14

Here we have further commandments given concerning the disorderly; in case of obstinacy, to proceed further against them. The apostle had given commandments about their walking in his first preaching to them, after that he repeats them in his First Epistle, and again in this Second.

And now if any man obey not our word by this epistle saith he, note that man and he would have none excepted, either through fear or favour, and nothing done by partiality, 1Ti 5:21 . What is meant by noting is disputed among expositors; more seems to be meant than marking them, Rom 16:17 . Some take it for what we call excommunication; so Aug. lib. 3, Cont. Epist. Parmen. cap. 4. Theophyl. in locum; either the casting him out of the church, which is the greater, or suspension from the Lord’ s supper, which is the lesser. As there were degrees of church censure among the Jews, so also we read practised in the gospel church, as is evident in the councils. Others think it is no more than a withdrawing from him, as was mentioned before, 2Th 3:6 ; but then the apostle saith the same thing over again, which seemeth needless. And he speaks here of some greater contumacy than before, when his word in this Second Epistle is not obeyed. We may suppose the apostle may mean not only a withdrawing from familiarity with him, but exposing his name to some public notice in the church, that both his crime and his name should be publicly noticed; as the apostle speaks of Hymeneus and Alexander, and Philetus, by name in his Epistles that were made public. shmeiousye , note him by a sign, as the word signifies, which cannot well be done by a mere withdrawing. And seeing he speaks here of one that is not only disorderly, but obstinate, some further and more signal act of discipline is to be inflicted on him. And what word the apostle refers to in this Epistle as not obeyed is not expressed, neither need we limit it, but it may be meant of all his commandments herein, to which obedience was required. And the word, as written, is the word of God, and is to be obeyed as well as that which is preached. I know there is another reading of the text: If any man obey not our word, note that man by an epistle; and so it is in our margins. But this is not probable. By an epistle? To whom? To the apostle himself? And for what? To know how to proceed towards such a one? What need that, when he here gives direction about it to them; which follows.

And have no company with him or be not mingled with him, which refers either to his crime, as the Greek word is so applied, Eph 5:11 , or to his person also, as the word is used, 1Co 5:9 . And yet some think the apostle here forbids only civil communion, not sacred, because the word in the text is generally so used, and so rendered by expositors; but sacred communion is expressed in the New Testament by another word, 1Jo 1:3 . And if meant of sacred, it is then casting him out of the church, which is a delivering him up to Satan: see Estius in loc. And that seems not to agree with what follows:

Admonish him as a brother and so not to be accounted as a heathen or a publican, Mat 18:17 . And we know admonition goes before casting out. But to be thrust out of the company of the people of God in all civil, friendly society, is a great punishment and affliction. And some think, that the noting of him was to be done by the governors of the church, and the renouncing his company, by all the people: let the reader judge.

That he may be ashamed: the end of both is here expressed. This is not added before as a reason of withdrawing, and therefore some think the apostle required that only to avoid the infection of sin by familiar society; but this further proceeding here mentioned is to make the man ashamed that is obstinate in disobedience; but we need not so limit it. And this making him ashamed is not to be out of hatred to his person, but for his good, as all church censures ought to be so intended, to bring him to that shame that may be the first step to true repentance. There is a shamefulness in sin; and when sinners repent, they see it, and are ashamed, Isa 1:29 Eze 16:61 Rom 6:21 ; and God complains of sinners when not ashamed, Jer 3:3 . Shame is a natural affection in men, and is not in the nature of beasts, neither was it in man before the fall; and though in itself it is no virtue, being the proper effect of sin, yet it is of use to restrain much open wickedness, and to keep decorum in men’ s outward actions: and God makes use of it also in leading men to true repentance. To shame men out of envy or hatred is sinful, and against the law of charity; but to do it to bring them to repentance, is better than by flattery or familiar society to harden them in sin.

Poole: 2Th 3:15

They having thus proceeded against the disorderly and disobedient, the apostle directs them about their after-carriage, which either respects their inward opinion of the mind, or outward action.

Yet count him not as an enemy they should not count him an enemy, putting a great difference between an offending brother and a professed enemy. They ought not to hate him as an enemy, nor look upon him as upon such who out of enmity to the gospel persecute Christianity, nor to have an unreconcilable mind towards him.

But admonish him as a brother and as to outward action, should admonish him as a brother. It is either private or public, ministerial or fraternal, gentle or severe, joined with commination. The Greeks express it in the degrees of it by three words, nouyesia, epitimea, epiplhxiv . The word in the text signifies a putting in mind: they were to put the offender in mind of his sin, and in mind of his duty. Though they were to have no company with him in a way of familiarity, yet to be in his company so as to admonish him; and the admonition here meant is either public, in the church, or private; or first private, then public, as our Saviour gives the rule, Mat 18:15-17 . So that his repentance is to be endeavoured not only by abstaining his company, but by admonition. And it is to be performed to him as a brother, which either respects the state of the person admonished: he is not an enemy, or pagan, or one out of the visible church, but a brother, whereby some conceive that the apostle had not before spoken of his excommunication. Or it respects the way of admonition: it is to be performed with love, tenderness, and compassion, as to a brother, not to upbraid him, but to gain him; as Mat 18:15 : If he shall hear thee, thou hast gained thy brother. And for that end great prudence is to be used. The temper of the offenders, the quality of the sin, their outward condition in the world, their age, yea, the circumstances of time and place, are to be considered.

Poole: 2Th 3:16

Now the Lord of peace himself give you peace: the apostle is now taking his leave, and closing up his Epistle; and this he doth with prayer; and what he prays for is peace: and though the word peace hath various acceptations, and is of comprehensive signification, yet here it is to understood of brotherly peace and unity. Whether it was occasioned by any dissensions that were actually among them, or his fears of such to arise upon the practice of their duties to the disorderly among them, that he thus prays, is uncertain. And it is that which he much presseth and prays for in his several Epistles to the churches, as being that wherein the honour of the gospel, and their own comfort and edification, were so much concerned. And the person he prays to he styles the Lord of peace, whereby I suppose he means Jesus Christ, who is sometimes called the Prince of Peace, Isa 9:6 ; as God is called the God of peace, 1Th 5:23 . It is he that hath made peace between God and us, between the Jew and Gentile, and it is one of the fruits of his Spirit in the hearts of Christians, Gal 5:22 . True Christian peace is the gift of Christ, and therefore the apostle prays the Lord to give it, and saith, the Lord himself, as intimating none but he can give it, and that it is a singular blessing to enjoy it, as we must so interpret the phrase when at any other time we find it, as 1Th 5:23 .

Always by all means: he shows both the desirableness and difficulty of peace. It is worth the using all endeavours for it, and without such we shall hardly attain it, as Rom 12:18 : If it be possible, as much as lieth in you, live peaceably with all men; quite contrary to the temper and practice of some men, who will live peaceably with no man: and elsewhere we read of following peace; Heb 12:14 , and seeking peace and pursuing it, 1Pe 3:11 , and endeavouring to keep the unity of the Spirit in the bond of peace, Eph 4:3 . And the apostle prays for it in the text with much earnestness, and that they might enjoy it without interruption, always; that there might be no schism rise up among them at any time. And if we read the next words, in every thing, he prays that their peace might be universal with respect to opinions, words, and actions. And as a final farewell he addeth:

The Lord be with you all which shows his affection to them all, though he had reproved sharply the disorders that some were guilty of. And a greater thing he could not desire for them, it comprehends all blessings in it, and the very blessedness of heaven itself; as a usual farewell word, Adieu, is a recommending a person to God.

Poole: 2Th 3:17

This the apostle addeth after he had finished his Epistle, and taken his farewell, as a proof that the Epistle was genuine, and came from himself; because it may be there were some then who did counterfeit his Epistles, as there have been many since who have counterfeited creeds, liturgies, gospels, writings of the fathers, &c., and he knew it might be of dangerous consequence to the churches, to have his writings counterfeited. Heretics in several ages, and the Church of Rome particularly, have herein been deeply guilty. And though it is probable the body of this Epistle was written by some amanuensis, as is evident of the Epistle to the Romans, that it was written by one Tertius, Rom 16:22 ; and when he tells the Galatians, Gal 6:11 , he wrote their Epistle with his own hand, so Phm 1:19 , it implies sometimes he did not so; yet this salutation he wrote with his own hand, which he practised not only in this, but in all his other Epistles, as he here affirmed. And he wrote it in such characters whereby his own hand might be known; else it was an easy matter for any impostor to write the same words. And the words of it are here set down, but elsewhere explained, and therefore nothing is further needful here.

PBC: 2Th 3:13

2Th 3:13

Avoid, Yet Admonish

{2Th 3:13-15} But ye, brethren, be not weary in well doing. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother.

In these verses Paul expands the scope of the church’s community discipline. In our last chapter he directed the church to avoid those who were able to work but refused to do so. Here he applies the same strategy to those who might not obey other teachings in his letter.

At first glance it almost seems that Paul is urging contradictory strategies. Which is it? Do you keep no company with an erring believer, or do you admonish him? Paul’s model requires both!

Be not weary in well doing. Before anyone in a church can or should consider admonishing or otherwise correcting others in the culture, he must ensure that his own conduct and attitude are fixed in a godly manner. If you struggle with impatience and frustration, you should never confront another person. You will harm the situation, not resolve it. Only as we are engaged in doing well are we equipped to reach out helpfully to others. In the sermon on the mount Jesus taught the same principle with the idea of the mote and the beam in the eye. Don’t criticize your brother or sister for having a speck of dust in his/her eye when you have a log (hyperbole, exaggeration for emphasis) in your own eye.

For the Thessalonians the measure of obedience is Paul’s epistle. For us it is the whole of New Testament Scriptures. We should never confront or correct another believer over private opinions or non-Biblical traditions. If we attempt to correct someone on the basis of our private opinions or local traditions, we have no basis for " correction." Perhaps in such a case the person who challenges and contradicts the norm is more correct than we.

Inherent in the fundamental idea of measuring another believer’s conduct by Scripture, be it one letter or the whole of the New Testament, is the fact that the Holy Spirit, and His chosen human authors, consider Scripture to be both understandable and practicable. The rather common idea that the Bible is so complex that no one can really understand it at all cannot stand this simple " in the trenches of the believer’s life" model.

Have no company with him, that he may be ashamed. In some cautious manner Paul has in mind a measured response toward the erring person sufficient that the person will know that other believers do not approve of their conduct. We have in this teaching an example of godly peer pressure.

Admonish him as a brother. Paul will have nothing to do with the occasional practice of " shunning" in which the congregation so fully isolates and ignores the erring person as to make him feel excluded from the assembly. Occasionally Christians will practice this extreme attitude of shunning without ever going to the person to discuss their erring behavior with them. The errant member simply realizes that another believer has thrown a cold shoulder his way, but doesn’t know why. Such unwise and unkind conduct among believers will never correct anyone; it will merely so discourage the errant member as to drive them away! It will leave the impression, both with the erring member and with onlookers that the church culture is cliquish. You must either fit in with the clique and be one of the " beautiful people," or you will be frozen out. This spirit will destroy the safe and godly climate of any church!

Many years ago in another region of the country I was talking with a minister regarding a local schism, actually one that eventually was resolved. However, his attitude toward the problem didn’t contribute to the healing of the schism. He boastfully observed that his strategy toward erring people, or even an erring church, was simply to ignore them. He chuckled and quipped a line from Mary Had a Little Lamb, " Leave them alone, and they’ll come home..." No, Mary’s line doesn’t work for lost sheep or for believers who have lost their way! Furthermore Paul’s direction here does not allow for, much less approve of, that cliquish attitude toward an erring believer.

The word translated admonish is the Greek word noutheteo SGreek: 3560. noutheteo. It is normally translated as admonish or warn. Its primary meaning has to do with the mind. Jay Adams has written many books about the practice of nouthetic counseling, or " Biblical counseling." In addition any number of other hybrid " Christian counseling" programs exist that typically include a mixture of secular psychological strategies with some Biblical instruction. Perhaps in specific settings any of these practices might prove helpful to a person in need of help with a personal problem or attitude. At times it appears that Adams almost excludes physiological factors, considering all mental problems or emotional stress as merely sin or unbelief in the person’s spiritual life. Equally the hybrid counseling programs may actually compromise Biblical counseling teachings from Scripture by attempting to mix them with contradictory secular psychological methods and philosophies. I will not rule out either, but would advise caution with both. The most Biblical strategy of counseling, of admonishing an erring or needy believer, should occur through the normal godly interaction between believers, not from a licensed or pseudo-professional Christian counselor. Granted, either of these strategies may help individual persons with emotional and/or spiritual problems. My point is that the church culture as a whole needs to be more attuned to the needs of its members. Its members need to grow more respectful of the healthy peer pressure and counsel of others in the church community. Sadly in our day, if a believer attempts to counsel another, the " counseled" member will react with resistance and resentment, as if the counseling believer is meddling into private matters or is trying to push their private ideas onto others.

Within our own fellowship of Primitive Baptists and within most conservative Christian church fellowships, the only real " church discipline" ever practiced is exclusion. Either a person is a " member in good standing" or a non-member with no standing. This model of church discipline ignores this context and many other New Testament examples that direct the church culture to involve itself kindly and graciously in the life and conduct of others in the church community. Exclusion, or excommunication, is not an example of successful and Biblical church discipline; it is the result of failed Biblical discipline!

Occasionally those who view exclusion as the only proper step in discipline, will protest against the exhortations and other steps set forth in the New Testament that aim at a more effective and gentle correction of behavior. They will use such terms as, " Well, I don’t believe the church should be a reform school." I offer that in an effective and corrective form that is precisely what a functional New Testament church should be!

Blended into a thoughtful and gentle harmony, the church as a whole body must grow in its awareness and its knowledge of what the New Testament teaches regarding acceptable conduct and faith for each individual in the assembly. Gentle and consistent peer pressure should be applied to urge all the members of the local assembly to follow the New Testament model of Christian conduct. And when someone in the culture fails, those who observe the conduct should prayerfully, and gently approach the erring member with Biblical, not emotional, reasons for repentance and faithfulness. And the erring member should respond with a Biblical, not an emotional, response of confession and correction. The New Testament attitude of actually preferring other believers to self would instantly revolutionize the modern church (Php 2:3-4, with the challenging example of our Lord’s own conduct during the Incarnation that follows in Php 2:5-11)!

The challenge in our passage appears in the matter of carefully-gracefully-weighed balance. When someone crosses the line of acceptable Biblical conduct, other believers should either approach that person with specific and kind confrontation (as in Mt 18:1-35) or with cautiously weighed distancing that communicates disapproval. For example, on one occasion many years ago, a respected man in a neighboring church called some of the men together in the church auditorium immediately following a worship service and told them a somewhat off-color joke. From a purely human point of view, it had a touch of humor. However from the perspective of the setting, it was altogether inappropriate. Rather than laughing and responding with another joke, I immediately turned and walked away. At least in some degree I wanted to communicate to this brother that I did not approve of his conduct. Perhaps I should have first made a gentle comment that the spirit of the moment did not make his joke appropriate for the occasion. How do we practice this strategy, avoid yet admonish?

355

PBC: 2Th 3:16

2Th 3:16

Farewell Grace

{2Th 3:16-18} Now the Lord of peace himself give you peace always by all means. The Lord be with you all. The salutation of Paul with mine own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all. Amen.

As one reads the New Testament epistles, it becomes increasingly obvious that there are no perfect churches in this world. There was likely a Jew-Gentile schism, at least a major tension, in the Roman church. The church in Corinth had a double portion of problems! The Galatian churches had significant theological problems. Ephesus started well, but before the end of the first century had left her first love. Colosse was struggling with Gnostic philosophies among her members. And this church in Thessalonica had major error in its eschatological thought, its views of the Second Coming. This theological error prompted behavioral errors, including slothfulness. Make no mistake, there is no perfect church on earth, not even ours! We all exist as individual churches through God’s incredible mercy, not through our superior faith and theological purity.

Despite the major theological errors in this church, Paul approached it with tender and convincing instruction. As he concluded his letter, he closed it with incredibly tender grace. I offer that this model of conduct should characterize our own behavior toward other believers, either within our local church or within our fellowship of churches. An angry assaulting spirit will not recover an erring brother or sister from their sinful conduct.

While Paul’s prayer for peace and the Lord’s personal presence among the Thessalonians catches our attention and forces us to take a second look at our own reactions to difficulties-and to difficult people-his simple comment, " The grace of our Lord Jesus Christ be with you all," says it all. We ably champion God’s grace in our salvation. As mere mortals, we struggle, both individually and culturally, with the practical extension of God’s grace into our conduct. Grace neither condones and tolerates error, nor abrasively attacks those who disagree with us.

We rightly reject the idea of natural cloning because of its obvious ethical and moral problems. If we so emphatically reject the ethics of natural cloning, how can we justify behavioral cloning? It is one thing to encourage members of our church community to grow in grace and to increase their faithfulness. It is quite another thing to impose a narrow, cloned cultural identity on people. Compatibility within a defined scope of faith is essential for Biblical Christianity. Finite cloning of every aspect of culture and attitude becomes cliquish and will inevitably so narrowly define who is acceptable and who is not as to force a culture’s death. Eventually the " me, my wife, my son John, his wife; us four and no more" attitude will drive away anyone who does not fall into the mold. What happens when " us four" die?

We could learn an incredible lesson in variation and godly tolerance by a study of the cultural breadth that existed within the various churches that are introduced to us in the New Testament. The churches that had direct and regular interaction with the Jerusalem churches were asked by the Jerusalem church to respect their Jewish problem with certain meats and dietary prohibitions. {Ac 15:1-41} Yet when Paul addressed the question of whether believers can, or should, eat meat that had been offered to a pagan idol prior to being sold in the local meat market, he made no reference whatever to the Jerusalem petition. He displayed " grace" to them within their cultural setting in a manner vastly different from the tenets of the Jerusalem petition. As an aside, I observe that the letter sent from Jerusalem in Ac 15:1-41 was not the conclusion of a multi-church council. It was a letter sent by the Jerusalem church to other churches regarding some of her members who had created problems for those other churches. Jerusalem was not the " mother church" with superior authority over the other churches. Such a notion is more denominational than Biblical, and should be consistently rejected, regardless of the name or location of the church involved.

How do you show grace toward someone who is involved in error? How do you communicate to them that you do not share in their error and, in fact, disapprove of it? How do you, at the same time, avoid abrasiveness in your confrontation of their error? These questions challenge every one of us almost daily. In our marriage, in our family, in the neighborhood, on the job, and indeed in our churches, we must seek this gracious balance as we (far less than perfect humans) interact with other less than perfect humans. The very challenge of maintaining this balance itself should instill in us a growing appreciation for those who occasionally confront us in a sincere effort to lead us gracefully to improved discipleship. Perhaps they don’t follow the rule with perfection. Perhaps they fail to demonstrate the precise balance that we believe they should show toward us. Can we honestly think that we might do a better job in their shoes? When we’ve faced the need to confront someone, how well did we maintain our balance? If the person whom we confronted were to give us a report card on our efforts to admonish them, would they grade us as highly as we think to grade ourselves? The regular practice of this spirit will make us far more tolerant and gracious toward those who attempt to correct us than we sometimes exhibit in our reaction to them.

Sadly, the fierce independence of the " American spirit" runs at significant cross-purposes with this spirit of brotherly love and respect toward others in the family of believers. Pride often rules far more directly than grace! The response of pride to a confrontation will appear in resistance to the confrontation, in criticism of the person who confronted us, and in a prideful defensiveness of our conduct rather than a thoughtful reflection on a better way. When Paul taught the Philippians, and us, to imitate the mind of our Lord Jesus Christ, considering others as better than ourselves, viewing our role as to serve rather than be served, he intended the simplest and most straightforward practice of this attitude imaginable. Consider a church business meeting at which some item is under consideration in which the members have differing opinions. Make it something really important, nearly essential to the church’s future (such as the color of the carpet to be put on the floors!). One person speaks up for one course. Another person speaks up for a different course. Watch the strategies each person follows as they try to convince others that their opinion is superior. How much of this true spirit of Christ appears? How much of the " I want my way and I’ll do whatever I can to get it" attitude appears? Do we really believe Paul’s exhortation? How then do we practice it while working to manipulate others to our preferences? This spirit of grace lies at the heart of Biblical faith. It will either gain others with winsome grace, or its sad absence will drive them away and leave a church auditorium increasingly empty!

Imagine the spirit of God’s grace that saved you. Did he decide to save you and simply allow you to continue in your sins as if he’d never touched your soul with grace? Did he decide to threaten you with the fires of hell if you didn’t agree with him about your sins? Theologically we reject both attitudes, and well we should. Why then should we embrace the practical counterparts of these faulty attitudes in our daily interaction with other believers?

Paul wrote this church out of grave concern for their theological and behavioral error. He graciously and convincingly met each point of error with a greater truth. He embraced the church with love and respect as he worked his way through these issues. Then he closed his letter with incredible tenderness and regard for them.

This model of Christian love will do more for churches than any amount of pride in their theological purity. Indeed we must give heed to the quality of our theology, but we can follow Ephesus into theological purity and sterile coldness that will kill our church and our opportunity to impact those around us.

The grace-response toward others will heal and challenge us no less than they to a better way of serving God and practicing our faith. Recently I had occasion to react to what I believe to be a significant error being followed by a friend. I must confess that my first inclination was to go after him with a heavy hand. Upon reflection I reconsidered and reacted with a kinder tone. How will it work out? I don’t know. I can tell you that I slept far better that night than I would have had I taken the harsh approach. May we learn the meaning of grace!

356

Haydock: 2Th 3:14

Here the apostle teaches that our pastors must be obeyed, and not only secular princes; and with respect to such as will not be obedient to their spiritual governors, the apostle, (as St. Augustine affirmeth) ordains that they be corrected by admonition, by degradation, or excommunication. (Cont. Donat. post Callat. chap. iv. 20. & lib. de correp. & grat. chap. iii.)

Haydock: 2Th 3:15

Do not regard him as an enemy. A necessary introduction for those whom Providence has placed over others, to admonish and correct them, but with charity and peace; so that we neither be, nor give them occasion to thin we are their enemies. (Witham) ---

He is your brother; compassionate his weakness; he is a sick member of the same body of which you are one of the members; the greater his infirmity, the greater should be your charity and anxiety for his cure; the greater excommunication separated the delinquent from the communion of the Church, making him in our regard as a heathen or a publican. But he is not here speaking of this kind, for he allows the faithful to speak to him for his spiritual advantage. (Calmet)

Haydock: 2Th 3:17

The salvation of, &c. The apostle gives them his caution, for fear the faithful might be deceived by fictitious letters. For they had already received one of this kind, which had terrified them, by foretelling that the day of judgment was at hand. This deception he is here anxious to remove, signing the present communication with his own hand, and sealing it with his own seal. For although the rest of the epistle had been written by another, these words to the end were written by himself. (Estius) ---

All the civilities of this great doctor of grace terminate in wishing it to his friends. This is his genuine character, because it is the love and continual effusion of his heart. (Bible de Vence) ---

Amen. This the congregation added after the epistle had been read, and from this circumstance alone has it found a place here. (Polus synopsis Criticorum, p. 1003, vol. 4.)

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

Gill: 2Th 3:13

But ye, brethren,.... The rest of the members of the church, who were diligent and industrious in their callings, minded their own business, and did not trouble themselves with other men's matters, took care of themselves, and their families, and were beneficent to others:

be not weary in well doing; which may be understood generally of all well doing, or of doing of every good work; which is well done when done according to the will of God, in faith, and from a principle of love, and in the name and strength of Christ, and with a view to the glory of God: or particularly of acts of beneficence to the poor; for though the idle and lazy should not be relieved, yet the helpless poor should not be neglected. This the apostle observes, lest covetous persons should make an handle of this, and withhold their hands from distributing to any, under a notion of their being idle and disorderly; or lest the saints should be tired, and become weary of doing acts of charity through the ingratitude, moroseness, and ill manners of poor people; see Gal 6:9.

Gill: 2Th 3:14

And if any man obey not our word,.... Of command, to work quietly, and eat his own bread, now signified "by this epistle", particularly in 2Th 3:12,

note that man; some read this clause in connection with the preceding phrase, "by this epistle", or by an epistle; and so the Ethiopic version, "show", or "signify him by an epistle"; that is, give us notice of it by an epistle, that we may take him under our cognizance, and severely chastise him, according to the power and authority given us by Christ; but that phrase rather belongs to the preceding words: and the clause here respects the notice the church should take of such a person; not in a private way, or merely by way of admonition and reproof, such as is given before rejection from communion; but by the black mark of excommunication; lay him under censure, exclude him from your communion, put a brand upon him as a scabbed sheep, and separate him from the flock; and so the Syriac version renders it, יתפרש, "let him be separated from you" and this sense is confirmed by what follows,

and have no company with him; as little as can be in common and civil conversation, lest he should take encouragement from thence to continue in his sin, and lest others should think it is connived at; and much less at the Lord's table, or in a sacred and religious conversation, or in a way of church fellowship and communion:

that he may be ashamed; that he may have his eyes turned in him, as the word signifies, and he may be brought to a sight and sense of his sin, and be filled with shame for it, and loath it, and himself on the account of it, and truly repent of it, and forsake it; and this is the end of excommunication, at least one end, and a principal end of it, to recover persons out of the snare of the devil, and return them from the error of their ways: so the Jews say ^s,

"in matters of heaven (of God or religion), if a man does not return privately, מכלימין, they "put him to shame" publicly; and publish his sin, and reproach him to his face, and despise and set him at nought until he returns to do well.''

Gill: 2Th 3:15

Yet count him not as an enemy,.... As an enemy of Christ, and the Christian religion, as the Jews and Pagans were; or as an enemy of all righteousness, as Elymas the sorcerer was; as one that has an implacable hatred to good men, and a persecutor of them, and has an utter aversion to them and their principles; nor deal with him in an hostile, fierce, furious, and passionate manner, as if you were seeking his destruction, and not his restoration. This seems to be levelled against the Jews, who allowed of hatred to incorrigible persons: they say ^t,

"an hater that is spoken of in the law, is not of the nations of the world, but of Israel; but how shall an Israelite hate an Israelite? does not the Scripture say, "thou shall not hate thy brother in thine heart?" the wise men say, when a man sees him alone, who has committed a transgression, and he admonishes him, and he does not return, lo, it is מצוה לשונאו, "a commandment to hate him" until he repents and turns from his wickedness.''

But admonish, or "reprove" him

as a brother; as one that has been called a brother, and a member of the church, and who, though criminal, has no bitterness in him against the church, or against the name of Christ, and the doctrines of Christ; and therefore should not be treated in a virulent manner, but with a brotherly affection, meekness, compassion, and tenderness; and who indeed is to be reckoned as a brother, while the censure is passing, and the sentence of excommunication is executing on him; for till it is finished he stands in such a relation: though this also may have respect, as to the manner of excommunicating persons, so to the conduct of the church to such afterwards; who are not to neglect them, and much less to treat them as enemies, in a cruel and uncompassionate manner; but should inquire, and diligently observe, what effect the ordinance of excommunication has upon them, and renew their admonitions and friendly reproofs, if possible, to recover them.

Gill: 2Th 3:16

Now the Lord of peace himself,.... The Prince of peace, who is peaceable himself, and the author of peace in all his churches, and who requires peace, calls for it, and encourages it:

give you peace always by all means; both a conscience peace, through the blood, righteousness, and sacrifice of Christ, and faith in them, which passes all understanding, and which, when he gives, none can take away; and a church peace, being freed from all such disorderly persons and their abettors, the disturbers of it: and indeed, the way to have true peace and prosperity in churches is to keep up the discipline of God's house. The apostle prays for it in faith, upon an observance of the rules he had given; he prays for constant and perpetual peace, which is greatly to be desired; and that it might be had by all means, and in every way through praying, preaching, administering the ordinances, laying on censures, when necessary, and Christian conversation. Some copies, and the Vulgate Latin version, read "in every place"; as well as at Thessalonica.

The Lord be with you all; by his presence, to comfort and refresh; by his power, to keep and preserve; by his grace, to assist; and by his Spirit, to counsel, advise, and direct.

Gill: 2Th 3:17

The salutation of Paul with mine own hand,.... In writing his epistles, the body and substance of them he used an amanuensis, but the salutation he wrote with his own hand:

which is the token in every epistle; by which they might be known to be true and genuine, and be distinguished from counterfeit ones: and the rather he mentions this, that they might be troubled neither by word, nor by spirit, nor by epistle, as from them, as they had been, 2Th 2:2 for it seems that this wicked practice of counterfeiting the epistles of the apostles, or carrying about spurious ones, under their name, began so early; to prevent which, the apostle took this method,

so I write, as follows:

Gill: 2Th 3:18

The grace of our Lord Jesus Christ be with you all. Amen. This was the sign or token; See Gill on Rom 16:20 The subscription to this epistle is, "The Second Epistle to the Thessalonians was written from Athens"; though it seems rather to be written from Corinth. In the Syriac version it is said,

"the Second Epistle to the Thessalonians, which is written from Laodicea of Pisidia, and sent by the hands of Tychicus.''

Commentary -- Verse Notes / Footnotes

NET Notes: 2Th 3:13

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

NET Notes: 2Th 3:15

¹ tn That is, as a fellow believer.

NET Notes: 2Th 3:17

¹ tn Grk “The greeting in my hand, Paul, which is a sign in every letter, thus I write.”

sn Up to 3:17 the letter was dictated by Paul but written down by a secretary or amanuensis. But Paul took up the pen and wrote vv. 17-18 personally to authenticate that it was his (how I write in every letter). See similar indications in 1 Cor 16:21; Gal 6:11; and Col 4:18.

NET Notes: 2Th 3:18

¹ tc Most witnesses, including some early and important ones (א² A D F G Ψ Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the witnesses for the omission are among the best mss (א* B 0278 6 33 1739 1881* 2464 sa), giving sufficient base to prefer the shorter reading.

Geneva Bible: 2Th 3:13

^{( 10 )} But ye, brethren, be not weary in well doing.

^{( 10 )} We must take heed that the unworthiness of some men does not cause us to be slack in well-doing.

Geneva Bible: 2Th 3:14

^{( 11 )} And if any man obey not our word by this epistle, note that man, and have no ^{( 12 )} company with him, ^{( 13 )} that he may be ashamed.

^{( 11 )} Excommunication is a punishment for the obstinate.

^{( 12 )} We must have no familiarity or fellowship with the one who has been excommunicated.

^{( 13 )} The end of the excommunication is not the destruction, but the salvation of the sinner, that at least through shame he may be driven to repentance.

Geneva Bible: 2Th 3:15

^{( 14 )} Yet count [him] not as an enemy, but admonish [him] as a brother.

^{( 14 )} We must avoid familiarity with the one who has been excommunicated in such a way, that we diligently seek every occasion and means that may be, to bring them again into the right way.

Geneva Bible: 2Th 3:16

^{( 15 )} Now the Lord of peace himself give you peace always by all means. The Lord [be] with you all.

^{( 15 )} Prayers are the seals of all exhortations.

Geneva Bible: 2Th 3:17

^{( 16 )} The salutation of Paul with mine own hand, which is the token in every epistle: so I write.

^{( 16 )} The apostle writes the conclusion of his letter with his own hand, so that false letters might not be brought and put in place of true ones.

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.

Maclaren: 2Th 3:16

The Lord Of Peace And The Peace Of The Lord

Now the Lord of Peace Himself give you peace always, by all means. The Lord be with you all.'--2 Thess. 3:16.

WE have reached here the last of the brief outbursts of prayer which characterise this letter, and bear witness to the Apostle's affection for his Thessalonian converts. It is the deepening of the ordinary Jewish formula of meeting and parting. We find that, in most of his letters, the Apostle begins with wishing grace and peace,' and closes with an echo of the wish.

Peace be unto you' was often a form which meant nothing. But true religion turns conventional insincerities into real, heartfelt desires. It was often a wish destined to remain unfulfilled. But loving wishes are potent when they are changed into petitions.

The relation between the two clauses of my text seems to be that the second, The Lord be with you all,' is not so much a separate, additional supplication as rather the fuller statement, in the form of prayer, of the means by which the former supplication is to be accomplished. The Lord of Peace' gives peace by giving His own presence. This, then, is the supreme desire of the Apostle, that Christ may be with them all, and in His presence they may find the secret of tranquillity.

I. The Deepest Longing Of Every Human Soul Is For Peace.

There are many ways in which the supreme good may be represented, but perhaps none of them is so lovely, and exercises such universal fascination of attraction, as that which presents it in the form of rest. It is an eloquent testimony to the unrest which tortures every heart that the promise of peace should to all seem so fair. It may be presented and aimed at in very ignoble and selfish ways. It may be sought for in cowardly shirking of duty, in sluggish avoidance of effort, in selfish absorption, apart from all the miseries of mankind. It may be sought for in the ignoble paths of mere pleasure, amidst the sanctities of human love, amidst the nobilities of intellectual effort and pursuit. But all men in their workings are aiming at rest of spirit, and only in such rest does blessedness lie. There is no joy but calm.' It is better than all the excitements of conflict, and better than the flush of victory. Rest which is not apathy, rest which is not indolence, rest which is contemporaneous with, and the consequence of, the full wholesome activity of the whole nature in its legitimate directions, that is the good that we are all longing for. The sea is not stagnant, though it be calm. There will be the slow heave of the calm billow, and the wavelets may sparkle in the sunlight, though they be still from all the winds that rave. Deep in every human heart, in yours and mine, brother, is this cry for rest and peace. Let us see to it that we do not mistranslate the meaning of the longing, or fancy that it can be found in the ignoble, the selfish, the worldly ways to which I have referred. We want, most of all, peace in our inmost hearts.

II. Then The Second Thing To Be Suggested Here Is That The Lord Of Peace Himself Is The Only Giver Of Peace.

I suppose I may take for granted, on the part at least of the members of my own congregation, some remembrance of a former discourse upon another of these petitions, in which I pointed out how, in phraseology analogous to that of my text, there were the distinct reference to the divinity of Jesus Christ, the distinct presentation of prayer to Him, the implication of His present activity upon Christian hearts.

And here again we have the august and majestic Himself.' Here again we have the distinct reference of the title Lord' to Jesus. And here again we have plainly prayer to Him.

But the title by which He is addressed is profoundly significant, The Lord of Peace.' Now we find, in another of Paul's letters, in immediate conjunction with His teaching, that casting all our care upon God is the sure way to bring the peace of God into our hearts, the title the God of Peace'; and he employs the same phraseology in another of his letters, when he prays that the God of Peace' would fill the Roman Christians with all joy and peace in believing.'

So, then, here is a title which is all but distinctively divine. The Lord of Peace' is brought into parallelism and equality with the God of Peace'; which were blasphemy unless the underlying implication was that Jesus Christ Himself was divine.

He is the' Lord of Peace' because that tranquillity of heart and spirit, that unruffled calm which we all see from afar, and long to possess, was verily His, in His manhood, during all the calamities and changes and activities of His earthly life. I have said that peace' is not apathy, that it is not indifference, that it is not self-absorption. Look at the life of the Lord of Peace.' In Him there were wholesome human emotions. He sorrowed, He wept, He wondered, He was angry, He pitied, He loved. And yet all these were perfectly consistent with the unruffled calm which marked His whole career. So peace is not stolid indifference, nor is it to be found in the avoidance of difficult duties, or the cowardly shirking of sacrifices and pains and struggles; but rather it is peace subsisting at the heart of endless agitation,' of which the great example stands in Him who was the Man of Sorrows and acquainted with grief,' and who yet, in it all, was the Lord of Peace.'

Why was Christ's manhood so perfectly tranquil? The secret lies here. It was a manhood in unbroken communion with the Father. And what was the secret of that unbroken communion with the Father?

It lies here, in the perfect submission of His will. Resignation is peace. The surrender of self-will is peace. Obedience is peace. Trust is peace, and fellowship with the divine is peace. So Christ has taught us in His life--The Father hath not left Me alone, because I do always the things that please Him.' And therein He has marked out for us the path of righteousness and communion, which is ever the path of peace. Thou wilt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee.' That is the secret of the tranquillity of the ever-calm Christ.

Being thus the Lord of Peace, inasmuch as it was His own constant and unbroken possession, He is the sole giver of it to others.

Ah! brethren, our hearts want far more, for their stable restfulness, than we can find in any hand, or in any heart, except those of Jesus Christ Himself. For what do We need? We need, in order that we should know the sweetness of repose, an adequate object for every part of our nature. If we find something that is good and sweet and satisfying for some portion of this complex being of ours, all its other hungry desires are apt to be left unappeased. So we are shuttlecocked from one wish to another, and bandied about from one partial satisfaction to another, and in them all it is but segments of our being that are satisfied, whilst all the rest of the circumference remains disquieted. We need that, in one attainable and single object, there shall be at once that which will subjugate the will, that which will illuminate and appease the conscience, that which will satisfy the seeking intellect, and hold forth the promise of endless progress in insight and knowledge, that which will meet all the desires of our ravenous clamant nature, and that which will fill every creek and cranny of our empty hearts as with the flashing brightness of an inflowing tide.

And where shall we find all these, but in one dear heart, and where shall we discern the one object, whom, possessing, we have enough; and without whom, possessing all beside, we are mendicants and starving? Where, but in that dear Lord, who Himself will supply all our needs, and will minister to us peace, because for will and conscience and intellect and affections and desires He supplies the pabulum that they require, and gives more than enough for their satisfaction?

We want, if we are to be at rest, that there shall be some absolute control over our passions, lusts, desires, which torture us for ever, as long as they are ungoverned. There is only one hand which will take the wild beasts of our nature, hind them in the silken leash of His love, and lead them along, tamed and obedient.

We want, for our peace, that all our relations with circumstances and men around us shall be rectified. And who is there that can bring about such harmony between us and our surroundings that calamities shall not press upon us with their heaviest weight, nor opposing circumstances kindle angry resistance, but only patient perseverance and thankful persistence in the path of duty? It is only Christ that can regulate our relations to the things and the men around us, and make all things work together to our consciousness for our good.

Further, if we are to be at rest, and possess any true, fundamental, and stable tranquillity, we want that our relations with God shall consciously be rectified and made blessed. And I, for my part, do not believe that any man comes into the full sweetness of an assured friendship with God, unless he comes to it by the road of faith in that Saviour in whom God draws near to us with tenderness in His heart, and blessings dropping from His open Hands. To be at peace with God is the beginning of all true tranquillity, and that can be secured only by faith in Jesus Christ.

So, because He brings the reconciliation between man and God, because He brings the rectification of our relation to circumstances and men, because He brings the control of desires and passions and inclinations, and because He satisfies all the capacities of our natures, in Him, and in Him only, is there peace for us.

III. So Note, Thirdly, That The Peace Of The Lord Of Peace Is Perfect.

Give you peace always,' that points to perpetual, unbroken duration in time, and through all changing circumstances which might threaten a less stable and deeply-rooted tranquillity. And then, by all means,' as our Authorised Version has it, or, better, in all ways,' as the Revised Version reads, the reference being, not so much to the various manners in which the divine peace is to be bestowed, as to the various aspects which that peace is capable of assuming. Christ's peace, then, is perpetual and multiform, unbroken, and presenting itself in all the aspects in which tranquillity is possible for a human spirit.

It is possible, then, thinks Paul, that there shall be in our hearts a deep tranquillity, over which disasters, calamities, sorrows, losses, need have no power. There is no necessity why, when my outward life is troubled, my inward life should be perturbed. There may be light in the dwellings of Goshen, while darkness lies over all the land of Egypt. The peace which Christ gives is no exemption from warfare, but is realised in the midst of warfare. It is no immunity from sorrows, but is then most felt when the storm of sorrow beating upon us is patiently accepted. The rainbow steadfastly stands spanning the tortured waters of the cataract. The fire may burn, like that old Greek fire, beneath the water. The surface may be agitated, but the centre may be calm. It is not calamity that breaks our peace, but it is the resistance of our wills to calamity which troubles us. When we can bow and submit and say, Thy will be done,' it seemeth good to Thee, do as Thou wilt,' then nothing can break the peace of God in our hearts. We seek in the wrong quarter for peace when we seek it in the disposition of outward things according to our wills. We seek in the right way when we seek it in the disposition of our wills according to the will of the Father manifest in our circumstances. There may be peace always, even whilst the storms, efforts, and calamities of life are in full operation around us and on us. That peace may be uninterrupted and uniform, extended on one high level, as it were through all our lives. It is not so with us, dear brethren; there are ups and downs which are our own fault. The peace of God may be permanent, but, in order that it should be, there must be permanent communion and permanent obedience.

Further, says the Apostle, Christ's peace will not manifest itself in one form only, but in all the shapes in which peace is possible. There are many enemies that beset this calmness of spirit; for them all there is the appropriate armour and defence in the peace of God. I have already enumerated in part some of the requirements for true and permanent tranquillity of soul. All these are met in the peace of Christ. Whatever it is that disturbs men, He has His anodyne that will soothe. If circumstances threaten, if men array themselves against us, if our own evil hearts rise up in rebellion, if our passions disturb us, if our consciences accuse: for all these Christ brings tranquillity and calm. In every way in which men can be disturbed, and in every way, therefore, in which peace can be manifest, Christ's gift avails. Come unto Me all ye that labour and are heavy laden, and I will give you rest.'

IV. Lastly, The Lord Of Peace' Gives It By Giving His Own Presence.

The Thessalonians, as they listened to Paul's first prayer, might think to themselves, Always, by all means.' That is a large petition! Can it be fulfilled? And so the Apostle adds, The Lord be with you all. You cannot separate Christ's gifts from Christ. The only way to get anything that He gives is to get Him. It is His presence that does everything. If He is with me, the world's annoyances will seem very small. If I hold His hand I shall not be much troubled. If I can only nestle close to His side, and come under His cloak, He will shield me from the cold blast, from whatever side it blows. If my heart is twined around Him it will partake of the stability and calm of the great heart on which it rests.

The secret of tranquillity is the presence of Christ. When He is in the vessel the waves calm themselves. So, Christian men and women, if you and I are conscious of breaches of our restfulness, interruptions of our tranquillity by reason of surging, impatient passions, and hot desires within ourselves, or by reason of the pressure of outward circumstances, or by reason of our having fallen beneath our consciences, and done wrong things, let us understand that the breaches of our peace are not owing to Him, but only to our having let go His hand. It is our own faults if we are ever troubled; if we kept close to Him we should not be. It is our own faults if the world ever agitates us beyond the measure that is compatible with central calm. Sorrow should not have the power to touch the citadel of our lives. Effort should not have the power to withdraw us from our trustful repose in Him. And nothing here would have the power, if we did not let our hand slip out of His, and break our communion with Him.

So, dear brethren, in the world ye shall have tribulation, in Me ye shall have peace.' Keep inside the fortress and nothing will disturb. He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.' The only place where that hungry, passion-ridden heart of yours, conscious of alienation from God, can find rest, is close by Jesus Christ. The Lord be with us all,' and then the peace of that Lord shall clothe and fill our hearts in Christ Jesus.

THE END

1 Timothy

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.

MHCC: 2Th 3:16-18

The apostle prays for the Thessalonians. And let us desire the same blessings for ourselves and our friends. Peace with God. This peace is desired for them always, or in every thing. Peace by all means; in every way; that, as they enjoyed the means of grace, they might use all methods to secure peace. We need nothing more to make us safe and happy, nor can we desire any thing better for ourselves and our friends, than to have God's gracious presence with us and them. No matter where we are, if God be with us; nor who is absent, if God be present. It is through the grace of our Lord Jesus Christ, that we hope to have peace with God, and to enjoy the presence of God. This grace is all in all to make us happy; though we wish ever so much to others, there remains enough for ourselves.

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. "

Matthew Henry: 2Th 3:16-18

In this conclusion of the epistle we have the apostle's benediction and prayers for these Thessalonians. Let us desire them for ourselves and our friend. There are three blessings pronounced upon them, or desired for them: -

I. That God would give them peace. Note, 1. Peace is the blessing pronounced or desired. By peace we may understand all manner of prosperity; here it may signify, in particular, peace with God, peace in their own minds and consciences, peace among themselves, and peace with all men. 2. This peace is desired for them always, or in every thing; and he desired they might have all good things at all times. 3. Peace by all means: that, as they enjoyed the means of grace, they might with success use all the means and methods of peace too; for peace is often difficult, as it is always desirable. 4. That God would give them peace, who is the Lord of peace. If we have any peace that is desirable, God must give it, who is the author of peace and lover of concord. We shall neither have peaceable dispositions ourselves nor find men disposed to be at peace with us, unless the God of peace give us both.

II. That the presence of God might be with them: The Lord be with you all. We need nothing more to make us safe and happy, nor can we desire any thing better for ourselves and our friends, than to have God's gracious presence with us and them. This will be a guide and guard in every way that we may go, and our comfort in every condition we may be in. It is the presence of God that makes heaven to be heaven, and this will make this earth to be like heaven. No matter where we are if God be with us, nor who is absent if God be with us, nor who is absent if God be present with us.

III. That the grace of our Lord Jesus Christ might be with them. So this apostle concluded his first epistle to these Thessalonians; and it is through the grace of our Lord Jesus Christ that we may comfortably hope to have peace with God and enjoy the presence of God, for he has made those nigh that were afar off. It is this grace that is all in all to make us happy. This is what the apostle admired and magnified on all occasions, what he delighted and trusted in; and by this salutation or benediction, written with his own hand, as the token of every epistle (when the rest was written by an amanuensis), he took care lest the churches he wrote to should be imposed on by counterfeit epistles, which he knew would be of dangerous consequence.

Let us be thankful that we have the canon of scripture complete, and by the wonderful and special care of divine Providence preserved pure and uncorrupt through so many successive ages, and not dare to add to it, nor diminish from it. Let us believe the divine original of the sacred scriptures, and conform our faith and practice to this our sufficient and only rule, which is able to make us wise unto salvation, through faith which is in Christ Jesus. Amen.

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 3:11-13

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

3:11 The teaching that Christ could return at any moment had led some of the believers into idleness. They had quit their jobs and were simply waiting for the Lord to return. This interpretation seems justified and is certainly consistent with life. Such deductions have led other Christians to do the same thing at various other times throughout church history. When people are not busy with their own work they may tend to meddle in the business of others. They may become busybodies rather than busy, neglecting their own business to mind other people's, minding everybody's business but their own.

3:12-13 Paul commanded the idle to settle down and to support themselves (cf. 1 Thess. 4:11). The obedient majority he counseled to endure this added affliction patiently and to continue doing right.

"With quietness,' emphatic by its forward position [in the Greek text], points to the quality of mind that is to be associated with their working. It denotes a condition of inward peace and tranquillity reflecting itself in outward calmness; it is the opposite of their fussy activity as busybodies."⁶⁹

"Exemplary conduct serves as a constant reprimand to wrongdoers and is an incentive for them to turn from their delinquency."⁷⁰

Why were these Thessalonians not working? The answer probably lies in the phrase "in quiet fashion."

"The root trouble apparently was their excitability. The thought of the nearness of the Parousia had thrown them into a flutter, and this had led to unwelcome consequences of which their idleness was the outstanding feature."⁷¹

This clause, "in quietness," ". . . is to be understood as the opposite of . . . the feverish excitement of mind stimulated by the belief that the Parousia was at hand . . ."⁷²

"It seems apparent, then, that these idle Christians believed in the imminent coming of Christ; however, they had concluded wrongly that imminent' equals soon.' Thus, instead of believing that Christ could come soon, they were convinced that He definitely would come soon, and work was therefore no longer necessary for them.

"Why did the Thessalonian Christians believe in the imminent coming of Christ? It must have been because they had been taught the imminent coming of Christ by a person whose authority they trusted. It would appear that Paul is the one who taught them the imminent coming of Christ. His negative reaction to their actions, however, implies that their wrong conduct was the result of a perversion of his teaching (cp. vv. 6, 10). Contrary to them, Paul did not equate imminent' with soon' and think, therefore, that work was unnecessary."⁷³

Constable: 2Th 3:14-15

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

3:14 Failure to abandon the idle lifestyle after having received the further warnings in this epistle should result in increased ostracism (cf. Rom. 16:17; 1 Cor. 5:9, 11; Titus 3:10-11). This discipline would embarrass the offender into changing his or her ways.

". . . allowing a believer to persist in blatantly unchristian, exploitive, and disruptive behavior is not a kindness--neither to the church nor to the errant believer nor to the watching non-Christian public."⁷⁴

Paul put social pressure to good use here. It is regrettable that in our day social pressure often has very little influence on erring brethren. Rather than submit to church discipline many Christians simply change churches. Strong measures may be necessary in some cases so the offender feels the need to repent and to live in harmony with the will of God.

3:15 However, Paul warned against overreacting. The church should always treat the offender as a brother, not an enemy. We warn brothers, but we denounce and condemn enemies. The aim of all church discipline must be repentance followed by restoration.⁷⁵

"The situation is different from that envisaged at Corinth, where someone who is called a brother' (ean tis adelphos onomazomenos . . .) lives and acts in such a way as to give the lie to his Christian profession; that person is to be treated as an unbeliever, with no entitlement to the privileges of Christian fellowship (1 Cor 5:11)."⁷⁶

Constable: 2Th 3:16-18

VI. CONCLUSION 3:16-18

Paul concluded this epistle with an emphasis on unity in the church to motivate his readers to work out their problems and reestablish peaceful conditions that would glorify God.

3:16 He concluded with two more prayers, his fourth and fifth (v. 18) in this epistle (cf. 1:11-12; 2:16-17; 3:5). He knew that without the Lord's convicting work his instructions and exhortations would be ineffective. His main concern was for peace in the church that could only take place as all the Christians obeyed the truth. God is the source of peace that a church enjoys to the extent that all of its members relate submissively to the will of God. Peace is possible even in the midst of persecution (cf. John 16:33).

3:17 In view of the letter claiming to have been Paul's that the Thessalonians had received (2:2), the apostle felt it necessary to prove that the present one really came from him. He added a word of greeting in his own hand, as he usually did, to authenticate his epistles for the benefit of recipients (cf. Gal. 6:11; 1 Cor. 16:21; Col. 4:18). An amanuensis evidently penned the rest of the letter (cf. Rom. 16:22).

"It was no uncommon thing in ancient letter-writing for the sender, having dictated the bulk of the letter, to write the last sentence or two in his own hand. This is the best explanation of the change of script at the end of several papyrus letters which have been preserved. This practice would help to authenticate the letter (for readers who recognized the sender's writing); a more general purpose would be to make the letter look more personal than one written entirely by an amanuensis."⁷⁷

3:18 The final benediction is the same as the one that ends 1 Thessalonians except for the addition of the word "all" here.

"If any theological point is to be made from the inclusion of all,' it is perhaps that Paul asked for Christ's grace even on those who were not holding to the Christian pattern of behavior regarding work."⁷⁸

Paul's concern for the peace and unity of all the church was his great passion in this epistle.

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 3:13

But ye [who stand in contrast to the disorderly], brethren, be not weary [lose not heart] in well-doing . [A general exhortation as to all well-doing. As applied to the parasites, it might mean that disgust at them should not discourage true charity. The great body of commentators, including the ablest, attribute this idleness to the erroneous notion that the Lord was about to come; but there is no hint of this in the text; and we find the idleness existing when Paul wrote them his first Epistle, though there was then no such exciting expectation. Moreover, such expectations as to the Lord's coming have often been repeated in history, and have not been found to be very productive of idleness, and certainly not in that "busybody" form which is here rebuked. On the whole, it is best to suppose that the Christian spirit of love opened the hearts of the wealthy to liberal charities, and the parasitical tendency, always strong, took advantage of it.]

McGarvey: 2Th 3:14

And if any man obeyeth not our word by this epistle, note that man, that ye have no company [fellowship] with him, to the end that he may be ashamed . [By noting your moral indignation, and seeing his conduct repudiated by the church.]

McGarvey: 2Th 3:15

And yet count him not as an enemy, but admonish him as a brother . [They were not to give him the complete estrangement of Mat 18:17 . The purpose of discipline is to save (1Co 5:5). It is medicine for curing, not poison for killing; it is not to gratify the hatred of the judge, but to admonish the offender who is judged (Gal 6:1). Yet the safety of the church sometimes demands complete excommunication.]

McGarvey: 2Th 3:16

Now the Lord of peace himself give you peace at all times in all ways . [Peace outward and inward, for time and for eternity.] The Lord be with you all .

McGarvey: 2Th 3:17

The salutation of me Paul with mine own hand, which is the token in every epistle: so I write . [I. e., this is my penmanship.]

McGarvey: 2Th 3:18

The grace of our Lord Jesus Christ be with you all . [This, like most of Paul's Epistles, was dictated. Verses 17 and 18 were written by Paul's own hand, this being a guarantee of the Epistle's genuineness, just as our signatures are to-day. With some slight variation of form, "grace" closes all Paul's Epistles, and the Epistle to the Hebrews.]

Commentary -- Other

Evidence: 2Th 3:14

Archaeological discoveries confirm the Bible’s account of historical events. See Mat 26:54 footnote.

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