2 Thessalonians 3

CHAPTER III

Request for the Prayers of the Thessalonians

2 Thessalonians 3:1

1 This request belongs to the foregoing. The third chapter should begin with v. 4. As the writers pray for the Thessalonians in 2:16, 17, so they now ask the Thessalonians to pray for them. This request is like the one found in 1 Thess. 5:25, but it is more extensive. Τὸλοιπόν should not mislead us on this point, for it applies only to v. 1–3 and not to the body of this chapter which consists of v. 4–15. As regards the rest, keep praying, brethren, for us that the Word of the Lord may keep on running and be glorified even also as with you, and that we may be rescued from perverse and wicked men, for the faith does not belong to all. “As for the rest” joins this request to the thanksgiving (2:12–14), the admonition (2:15), and the prayer-wish (2:16, 17), and completes the group of thoughts contained in 2:12–3:3.

The effectual, fervent prayers of the righteous avail much, and thus, as these writers pray for others, so they ask the prayers of others for themselves, and thereby express the unity of the Una Sancta. The imperative is durative, and περί is used as it is in 1 Thess. 5:26; ἵνα introduces the substance of the prayers, and its tenses are durative. “That the Word of the Lord may keep on running and be glorified” is graphic. We do not think that this running refers to the stadium and the running of races, because the Word scarcely runs in such a race, nor does the second verb “be crowned” refer to the crown and the prize that are mentioned in 1 Cor. 9:24, 25 where we have the figure of a race track. The Word of the Lord runs when its proclamation spreads; it is glorified when men believe and prize it. As far as the writers are concerned, the Word cannot run too fast and too far and receive too much glory in the hearts of men.

The added clause: “even as also with you” (πρίς as in 1 Thess. 3:4) applies to both verbs; there is no reason to restrict it to the running. This is commendation: the Thessalonians were concerned to have the Word run and be glorified in their own city and territory. Yet Paul means more: since the Thessalonians are so concerned they will desire to have the Word run and be glorified also elsewhere, especially where the men who first brought them the Word are seeking to spread the Word. They will, therefore, pray earnestly as requested.

2 Thessalonians 3:2

2 A second ἵνα follows and introduces the prayer that the writers may be rescued from perverse and wicked men who are set on stopping the free course (A. V.) of the Word by silencing the voice of the preachers. The verb is the same as that used in 1 Thess. 1:10; here it is an aorist to express effective rescuing. Ἄτοπος = “out of place” and thus applies to anything that is improper. The men who seek to silence and stop the Word are “out of place.” The idea is not complete, hence the second adjective is added which completes the description; “wicked” is always to be understood in the active sense of viciously wicked. These men might themselves refuse to accept the Word and still permit those who will to believe it; but no, the devil rouses them to make efforts to destroy the preaching of the Word and the very preachers themselves. This clause vividly recalled to the mind of the readers how God had rescued Paul and Silvanus in their own city (Acts 17:5–10).

Luther translates this word unartig, our versions translate it “unreasonable” although there is no reference to reason in the word. The main adjective is “wicked.” When Paul explains: “for the faith does not belong to all”—the Greek idiom: “is not of all” (possessive genitive)—he does not minimize the guilt of these wicked men as if to say that they cannot avoid what they are doing. He points to the real source of their guilt. If the word of anyone deserves to be received by faith, the Lord’s Word should be so received. When this Word comes to men and does not become theirs, this is due to the fact that they reject it. After that one may expect anything from such men.

The statement implies that there will always be such men: “the faith not theirs.” “The faith” (with the article) is usually regarded as being subjective faith, and C.-K. asserts that this word is always used in the subjective sense in the New Testament. In a number of passages it is certainly used in an objective sense. Here, we submit, it seems to be used in both senses.

Does this clause reflect Paul’s situation in Corinth? Was he in danger at the moment? Some think so. But this is a precarious opinion. The best view is that this letter was written before the events recorded in Acts 18:12, etc., occurred. It is sufficient to think of Paul’s past career, of Acts 13:50, etc.; 14:19, etc.; 16:19, etc.; 17:5, etc., 13, etc. We should think of what this clause meant to the Thessalonians when they heard it read; this letter has no reference to persecutions that were being suffered at the moment in Corinth.

2 Thessalonians 3:3

3 While the writers ask for their own rescue from every danger that may come to them in the course of their work they are mainly concerned about their readers and thus revert to them. Yet faithful is the Lord who will stablish you and guard you from the wicked one. To the prayerful wish for the Thessalonians found in 2:16, 17 there is now added this word of assurance; note that “will stablish you” repeats the “may stablish your hearts” found in 2:17 but is now amplified by the addition “will guard you.” The one refers to inward rooting and grounding, the other to protection from outward assaults. We recall 1 Thess. 5:24 which is also an assurance regarding God’s being “faithful,” but here it is “the Lord” (Christ) who is faithful.

Because πίστις and πιστός are juxtaposed, some assume that we have a play on the words: many have not “the faith, yet faithful” is the Lord. There is merely a similarity in sound, therefore the juxtaposition seems to be merely incidental. Does the final phrase mean “from the evil” (A. V.) or “from the evil one” (R. V.)? True, there is no material difference, yet Paul intended to write either the neuter or the masculine and not both.

A look at Matt. 13:19; Eph. 6:16; 1 John 2:13, 14; 5:18 would argue for accepting the masculine form in our passage. When we also note that in 2:9 Satan is placed back of the apostasy and the Antichrist, it is not difficult to believe that here, too, Paul would put “the wicked one” back of “the wicked men.” Add to this the fact that it would seem strange for Paul suddenly to use the abstract “guarding from the wickedness” when he has thus far consistently written in a personal and a concrete way. Therefore “guarding from the wicked one” continues this personal and concrete method of presentation.

The Complementary Section of the Letter

Directions regarding Disciplining the Disorderly

2 Thessalonians 3:4

4 Some call chapter 3 “the parenetic part” of the letter. But it does not contain a series of exhortations as 1 Thess. 5:12–22 and other letters do. Verses 4–15 are the complementary section of this letter. They complete the main section, 2:1–12, by telling the Thessalonians what to do about members who may cling to their extravagant notions that the day of the Lord is already here (2:2) and may thus continue to walk disorderly and not in accord with the gospel teaching they have received. The question as to what to do about such members was bound to arise, and thus the writers complete their instruction by giving a full and an explicit answer. This section may also be said to give instruction just as the main section does, yet it is naturally cast into the form of command which tells the Thessalonians what to do. The fact that the Thessalonian membership will accept the information given in 2:1–12 is not questioned by the writers; they are also certain that the church will act in accord with these complementary instructions.

This is stated in so many words. Now we are confident in the Lord regarding you that what things we are commanding, you are also doing and will do. Moreover, may the Lord direct your hearts into the love of God and into the patience of Christ!

A transitional δέ introduces this preamble which ought to begin a new paragraph and not be made a part of v. 1–3 as is done in the R. V. The present force of the second perfect tense with ἐπί (instead of the dative) is seen from the translation: “we have come to place this confidence on you.” As they are about to send them orders as to what to do (v. 6, etc.) the writers are confident in the Lord, in connection with whom they have done all their work in Thessalonica and brought the Thessalonians to their present state, that they will earnestly follow these orders. This is one compliment to the Thessalonians; it is joined with a second, namely that they are already doing what the writers are now telling them to do. Timothy had evidently directed them during his visit and had reported to Paul and to Silvanus when he returned to them in Corinth that he had found some disorderly and that the Thessalonians were following his directions in dealing with them.

If it be asked why, then, this repetition of what Paul had already attended to, the answer is, to give greater assurance to the Thessalonians in this matter. After all, Timothy was only an assistant of Paul’s; to receive these written orders from all three, Paul, Silvanus, and Timothy, gave greater certainty, especially to so young a congregation. Paul’s voice in the matter they would prize especially and also the fact that what Timothy directed them to do is thus corroborated and not altered by Paul and Silvanus. On παραγγέλλομεν see 1 Thess. 4:11. Καί—καί may be translated “also—and” or “both—and.”

2 Thessalonians 3:5

5 Δέ adds another point in the form of a prayerful wish: “Moreover, may the Lord direct your hearts into the love of God,” etc. See the verb in 1 Thess. 3:11 where it is used in the literal sense: “direct our way to you,” while here it pertains to “your hearts.” The fact that this is the optative of wish is assured by the nominative subject (R. 1092). The Thessalonians will need the Lord’s direction in this whole matter of discipline. The supposition that the writers are not quite sure of the Thessalonians despite what they say in v. 4 is not fair to the readers; the best of us need the Lord’s help. Two things are needed for applying discipline to erring church members, namely love and patience, such love as God has for all of us and such patience as Christ exercised while he was on earth. Both genitives are subjective. Discipline which is exercised by us in such love and with such patience that do not readily give up the erring one will be true Christian discipline and will be crowned with the greatest success in winning back the erring ones.

Some commentators combine these verses into one paragraph with v. 1–3 as the R. V. does and interpret them without regard to what follows despite the fact that the παραγγέλλομεν of v. 4 is repeated in v. 6 and in a different tense in v. 10. They generalize these two verses as though they referred to any and to all the apostolic commands, and some introduce the Heilsgewissheit of the Thessalonians which rests on God’s love for them and their patient waiting for Christ’s Parousia. Thus also there is a difference of view regarding the genitives “the love of God—the patience of Christ” (they are regarded as being objective or indicating source, some making them diverse). Even when they are regarded as being subjective they are generalized and are not applied to the matter of discipline. Some of the remarks of these commentators might be in place if these verses constituted the conclusion of a series of commands; but all that the preceding contains Isaiah 2:15 which is not a command but a fraternal admonition. Ὑπομονή is referred to persecutions which the Thessalonians are to endure with “patience wrought by Christ” (genitive of the agent) although this would take us back as far as 1:4 and would seem out of place here in 3:5.

God had sinners to deal with and used his love to win them, the love of full comprehension and corresponding purpose; we are still sinners, and he treats us with this love in order to correct us. Christ walked among sinners and treated them, especially his friends, with his wondrous patience (see the author’s chapter: “Have I been so long time with you?” in His Footsteps 229, etc.). See how he dealt with Peter. Into this love of God for sinners, into this patience of Christ with the weak and the erring the Thessalonians must be conducted in order to succeed in what they are now told to do. These two verses occur in the proper place, with the disciplinary directions. Because a pronoun could not be used in the last phrase we have τοῦΧριστοῦ, which is different from ὁΚύριος, the subject, although it refers to the same person. As “the Christ” (the article making the noun appellative) the Thessalonian Christians are to use his “patience,” his brave perseverance (Trench).

If you wish, regard v. 4, 5 as a little preliminary paragraph or combine v. 4–15 into one paragraph.

2 Thessalonians 3:6

6 Now we command you, brethren, in the name of the Lord Jesus Christ that you withdraw yourselves from every brother walking disorderly and not according to the tradition which they received from us.

Like the δέ in v. 4, this δέ is also transitional; it turns to the particular matter to be discussed. We now hear about the things to which v. 4 refers, wherefore also the verb “we command” is the same. Its meaning is better understood when we note that it signifies “to pass a military order along,” one that comes from a superior commander, hence we have the addition “in the name of our Lord Jesus Christ,” the full solemn designation.

This frequently found phrase is often misunderstood as though it means “on the authority of Christ” (thus also R. 649 and W. P.). But see ὄνομα, for example, in Matt. 6:9; John 1:12; Acts 2:21, 38; 3:6, to mention only these: “the name” always means “the revelation.” So here it means “in connection with the revelation of our Lord Jesus Christ.” In most connections the idea is not that of authority; here the note of authority in connection with “the name” does not lie in “the name” but in the verb: “we pass along the order,” and this order is in connection with (ἐν) the whole of Christ’s revelation. The whole expression is one of dignified formality as befits such an order.

“You, brethren,” addresses the congregation; the writers transmit an order, but it comes from a higher source than themselves, and thus, as far as the writers are concerned, from brethren who themselves have received this order to other brethren whom they serve. This is nothing hierarchical. The discipline to be exercised in the Thessalonian church belongs to the Thessalonians yet is not to be exercised as they may or may not please but as their Lord directs “in connection with his name or revelation.” In connection with the terrible case referred to in 1 Cor. 5 Paul does not use his authority to expel the man but sends the congregation the resolution to be adopted (v. 3–5, see the author’s Interpretation). It is the congregation’s function to discipline and, if necessary, to expel, all papal claims to the contrary notwithstanding. The clergy act as brethren and use their office as such.

The cases that occurred in Thessalonica cannot have been numerous since “from every brother walking disorderly” refers to only one here and there. They also were not grave, for the writers retain the word “brother” and point only to withdrawal and not to expulsion and excommunication as is done in 1 Cor. 5:3–5. These cases were also of such a nature that they would soon come to an end, for trying to live without work in a city like Thessalonica would soon cure most of those who tried it once their means gave out.

When we here read: “That you withdraw yourselves” (middle voice) we should not forget that the Thessalonians have already been told to deal with the disorderly in 1 Thess. 5:14, that the writers themselves have sent them admonition in 1 Thess. 4:11, 12 and are repeating this here in v. 11, 12, and that these two letters are intended to remove any foolish thoughts that might produce disorderly living without working. The point is this: only when all such admonition and correction proves in vain, when in spite of it all a brother continues to walk disorderly, the next step that the congregation is to take is to withdraw from such a brother.

This word is carefully chosen, for it is not “expel” or “excommunicate.” It is a preliminary step, the effect of which is calculated to make unnecessary the final step. Fortunately, v. 14, 15 state quite clearly what withdrawal means. Its purpose is to make the disorderly brother ashamed so that he will forsake his wrong action. Withdrawal from him calls his brotherly standing into question so that, if he persists, he will compel the congregation to separate itself completely from him, i.e., to expel him. Withdrawal also means that the congregation protects itself and its members against this disorderly man’s conduct and its spread in their midst. Finally, withdrawal means that the congregation does not allow itself to become guilty of any part of this man’s sin.

This man will be refused participation in the agape of the congregation and thus also in the Lord’s Supper. These were the great rites in which the congregational spiritual brotherhood expressed itself. All the early congregations also met in assemblies for the purpose of elections and for other business; from these, too, the disorderly were to be excluded. In fact, v. 4 states that the Thessalonians were already doing what is here enjoined, most probably under the instructions given by Timothy on his visit (1 Thess. 3:1, 2) although Timothy needed only to make effective what had already been taught the Thessalonians regarding Christian discipline (Matt. 18:15, etc.) when Paul and Silvanus first worked in Thessalonica.

Regarding ἀτάκτως, “not in line,” see the adjective which is explained in 1 Thess. 5:14. The brief admonition: “Train the disorderly,” which is embedded among other brief admonitions in 1 Thess. 5, shows that at the time of the writing of the first epistle the disorderliness had only begun. When a whole paragraph is now devoted to the subject, we see that the evil had spread. Hence we now also have the order to take disciplinary steps so as definitely to check the evil.

We decline to transfer into 1 Thess. 5:14 all the developed disorderliness of our present paragraph. Then this paragraph of Second Thessalonians ought to have been placed into First Thessalonians. No; the news that Timothy brought at the time of the composition of the first epistle made it appear that a dose of νουθετεῖν, administered by the congregation, would squelch the beginnings; but the news that prompted the writing of the second epistle made it plain that the stronger medicine of στέλλεσθαι was now called for.

In 1 Thess. 5:14 the unmodified noun “those disorderly” is sufficient; but in Second Thessalonians these disorderly ones are described since their conduct had come fully to light in greater development and also in wider extent. True, the lone reference to the ἄτακτοι in 1 Thess. 5:14 might refer to any kind of irregular conduct; but in 2 Thess. 3:6, 8, 11 the same word is used, ἀτάκτως twice and the verb ἠτακτήσαμεν (we gospel ministers “did not act disorderly among you”). The only fair deduction is that we have a reference to the same kind of disorderliness as that mentioned in 1 Thess. 5:14. At that time it was incipient, now it is more developed.

What walking disorderly means the addition: “and not according to the tradition which they received from us,” indicates. We have explained παράδοσις in 2:15: the doctrine and the principles of the Word transmitted to others. To disregard and to forsake this teaching is to walk “out of line,” disorderly. A soldier who does not keep in line naturally first gets a reprimand (1 Thess. 5:14); but when he continues it and induces a few others also to get out of line, sharper measures must be applied (those now indicated).

The military flavor of ἀτάκτως is the same as that of παραγγέλλομεν The form παρελάβοσαν With its-οσαν suffix is textually correct (it is thus written in the LXX, the papyri, and inscriptions, R. 335, etc.; B.-D. 84, 2). This third person plural is plainly a constructio ad sensum, for “every brother” suggests a number. The texts vary and have forms that show as many as five different endings. The only important variant is: “which you received” (R. V. margin), but this seeks only to get rid of the third person plural; “he received” (A. V.) is textually inferior.

2 Thessalonians 3:7

7 Verba docent, exempla trahunt. The doctrine Paul, Silvanus, and Timothy preach they themselves follow. For you yourselves know how you ought to imitate us because we did not act disorderly among you nor ate bread gratis at anyone’s hand but with toil and hardship, working by night and by day, so as not to be a burden upon any of you.

Explanatory γάρ can be regarded as offering a reason that the Thessalonians should do what is here ordered only by those who mislocate v. 4, 5, where the writers say that the Thessalonians are already following the orders. It is unconvincing to say that it is now being intimated that they ought to have withdrawn from the disorderly and ought not to have waited until now when they are being told. The Thessalonians were withdrawing. They had rightly understood the original teaching (“tradition”) they had received from Paul, Silvanus, and Timothy. In First Thessalonians these writers thought that no more was required on the part of the congregation than a good rebuke to the disorderly ones. When this had not availed, the congregation went farther, for which action v. 4 commends them.

In v. 6 the Thessalonians receive formal orders that tell them for their still greater assurance to go on as they are doing. These disorderly members are not following the Christian teaching; withdrawing from them is the proper course to follow in order to bring them to their senses. These disorderly members are not only turning from what the Thessalonians have been taught but equally from the example the Thessalonians have seen in the writers who have lived what they taught. Γάρ adds this example in corroboration of the teaching (“tradition”) in order to assure the Thessalonians still more that the withdrawing they have begun is beyond question the proper procedure. They themselves know how they must imitate their teachers. “How” says more than declarative “that,” for it adds the thought of manner. Both in fact and in manner the disorderly members were no longer imitating Paul, Silvanus, and Timothy. Δεῖ expresses any kind of a necessity, here the moral necessity of joining their teachers in obeying the doctrine.

There is no manifestation of pride behind the statement that the Thessalonians must be imitators of the writers but quite the opposite: teachers and pupils, preachers and members are placed on the same level, under the same obedience to the doctrine. Note that 1 Thess. 1:6 and 2:14 speak of imitating suffering, and our passage of imitating “toil and hardship”; neither are commonly deemed enviable experiences. These disorderly members wanted to remain acknowledged members although they walked disorderly, an intolerable presumption although it is often advanced today. By their disorderly action they had begun to sunder themselves from both their teachers and their fellow members, which raised the question whether the separation soon would be complete. Withdrawal from the disorderly was thus forced upon the true members for their own sakes as well as for a warning to those from whom they were withdrawing.

Ὅτι is “because”; it states the reason for saying that the Thessalonians know: they had seen the conduct of the writers: “we did not act disorderly among you.” Note the repetition of this distinctive word.

2 Thessalonians 3:8

8 “Neither” speaks of the particular as though it were distinct from the general, for one might admit a broad denial as being true and yet hold to some particular charge. It is the particular that is here essential: “we did not eat bread gratuitously at anyone’s hand,” δωρεάν, “for nothing.” When they were in Thessalonica, Paul and his helpers did not accept the invitation of any of their converts to lodge with them and to share their table free of charge, “as a gift” (adverbial accusative). Despite all their arduous work of preaching to establish a church they earned their own support: “with toil and hardship, working by night and by day, so as not to be a burden upon anyone of you.” These are the identical words that are used in 1 Thess. 2:9 (on which see the details). This example is the more effective because the writers had the calling and the work to preach the gospel, which alone was enough to require the full strength of any man; yet they added the work of supporting themselves; no wonder it extended their labor into even the night. But these disorderly members in Thessalonica just stopped working altogether.

This is the place to recall 2:2, the plea that the Lord’s day is already here, that Paul, Silvanus, and Timothy had in some way or other themselves said so. On this basis the disorderly Thessalonians justified their stopping of work. The writers had not taught such errors while they were in Thessalonica as 2:3–12 states, nor had they acted upon such doctrine as the Thessalonians know. They had taught and acted to the very contrary. Note 2:5 on the teaching and 1 Thess. 4:11, 12 on the conduct according with this teaching, conduct which Paul, Silvanus, and Timothy had most decisively exemplified. As these disorderly Thessalonians were repudiating the teaching (“tradition”), so they were also repudiating this strong apostolic example.

All this is set down here, not because the firm members in Thessalonica had any doubt about it, but to reassure them, to stop all propaganda on the part of those who were walking disorderly, and to bring these themselves to their senses.

2 Thessalonians 3:9

9 Yet this example of the writers is not to be misunderstood so as to imply that preachers are not to receive support. 1 Cor. 9:13, 14 is true although it was written much later. Not that we do not have authority but in order to offer our own selves as an example to you so that you imitate us.

Οὐχὅτι—ἀλλά is a common form of elliptical or abbreviated statement also in English; it is so stereotyped that no verbs need to be supplied; ὅτι is not “because” (our versions) but declarative. Here we see the great character of the example furnished to the Thessalonians. Paul and his helpers had the right to accept full support from their converts but did not use this right as Paul states regarding himself in 1 Cor. 9:12, 18. Jesus gave them that right in Luke 10:7, 8, nor can it ever be abrogated. But to have the right and to use it are two different matters. Paul did not personally use it for three reasons.

The gravest is stated in 1 Cor. 9:16 (on which see the author’s exposition). The other reason appears in 1 Thess. 2:9: no one was to charge Paul with preaching for profit and to put him into the same class with the charlatans who infested the Roman Empire at that time. Thirdly, he, together with his assistants, wanted to give an example to his converts—as is here stated—of unselfish love and devotion, being a burden to no one.

These three reasons do not contradict each other. When one is advanced, the others are not contradicted. One may do a thing for several reasons and may as occasion requires advance one or the other without self-contradiction. From τύπος, example or pattern, we have “type” and the compound ὑποτύπωσις as in 1 Tim. 1:16. “To imitate” does not necessarily mean to copy but to be like in a general way. The Thessalonians were not apostles, not all of them were teachers, and yet they could imitate their unselfish teachers by working steadily at their business or trade instead of being disorderly and following fanatical notions.

2 Thessalonians 3:10

10 The γάρ is confirmatory, but of the entire statement and not merely of “when we were with you.” And indeed, when we were with you, this we commanded you: If one does not want to work, neither let him eat! This is the climax of the whole matter; hence we have γάρ, and καί connects with the foregoing. At the very start Paul and his assistants repeatedly gave this command to the Thessalonians. The imperative “neither let him eat” makes this statement a command to the Thessalonians. In the Koine οὐ is the negative in a protasis of reality; the negative with an imperative is regularly μή as here.

One may question whether this dictum is really a Jewish proverb, as some say, as long as the sayings collected and called proverbs are not after all the same. The same is also true regarding the general supposition that Gen. 3:19 is the source of this statement: “In the sweat of thy face shalt thou eat bread.” Collections of pagan sayings are of the same character as when the ant says to the fly: Nihil laboras ideo quumopus est nil habes. In all such statements we have the idea that sloth does not pay, that laziness is condemned, which is rather commonplace truth even when it is aptly worded. Deissmann, (Light, etc., 318) says that “Paul 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.” Yet his idea, too, is not altogether satisfactory. This, however, is true, that Paul’s word will mean a little more to us when we think of him as a man whose hands are calloused because of honest toil. It is also not correct to call this “a catechism truth” although it has the Jewish form of balanced sayings.

Bengel stresses the point of the saying: nolle vitium est. “Non-willing is vice.” In this statement Paul is expressing the Lord’s will. It is not apparent why he should be borrowing from any source. It is saying too little to claim that he is voicing the dignity of labor; he is voicing the gospel which requires honest work from all who profess faith in the gospel, which is a quite different and higher matter. The church has therefore seen that this dictum abolishes all false asceticism, all unchristian disinclination to work, all fanatic exaltation above work, all self-inflicted pauperism. The ἐργάζεσθαι refers to the honorable work in any Christian calling; be it ever so humble, it has God’s blessing. This word condemns not only the professed lazy Christian; it condemns also him who proposes to live richly without making an honest return.

2 Thessalonians 3:11

11 The point of this as well as of Paul’s own example is obscured when “being burdensome to someone else” (v. 8) is made the chief point, the fear lest the congregation be overloaded with objects of charity. That is a minor point. The main thought is the fact that such disorderly members are not true to the gospel teaching, are following the fiction that the Lord’s day is already here. “For” explains. For we hear some are walking among you disorderly, not working at all but acting as busybodies. The writers indicate how they had received their information since the sending of the first epistle; it was not through some letter but from travelers: “we are hearing” implies repetition, several travelers had told the same story. That is why no name is mentioned, none need be.

That is also why the writers act upon what they hear, the matter itself was public in Thessalonica and the information about it was full and continuous. The accusative with a participle is the regular construction with ἀκούω.

Once more we hear the specific word: “some are walking among you disorderly.” Only “some,” but that was bad enough. It has been well remarked: not some “of you,” but some “among you.” The question which their conduct was raising is whether they would really remain “of” their brethren. Now we learn what “disorderly” means: “working not at all (or: nothing) but acting as busybodies”; this is an effective paronomasia in the Greek. The latter means to be busy with what is none of their business. They gave up their employment, spent their time in idleness, and occupied their idle time by running around and agitating and bothering other people.

“Being busybodies” does not say with what they busied themselves; but we are right in connecting this with 2:2: agitating the claim that the Lord’s day is already here, that in some indirect way they have received this information from Paul, Silvanus, and Timothy themselves. We may picture them sitting around for hours in the bazaars and little shops of the other members, making a nuisance of themselves, and trying to unsettle the stable members with their fanatical notions. It is well to note the sober restraint of this brief negative and positive description of the disorderly, the word “disorderly” is itself rather mild. Neither the church itself nor its erring members are helped when a fault is exaggerated by those who would correct it.

2 Thessalonians 3:12

12 Now such we command and admonish in the Lord Jesus Christ that, working with quietness, they eat their own bread. But you on your part, brethren, do not become discouraged in well-doing. Yet if anyone obeys not our word by means of this letter, him mark so as not to associate with him in order that he may be ashamed.

In Christian countries where Freemasons use the Bible in the meetings of their lodge they read this section from Second Thessalonians but omit the phrase “in the Lord Jesus Christ” and the one found in v. 6, “in the name of the Lord Jesus Christ,” just as the Odd Fellows use the parable of the Good Samaritan in their ritual but fail to state that it is a parable spoken by Jesus. So the Sanhedrin avoided, wherever possible, to take the name “Jesus” on their lips.

“Such we command and admonish” is addressed to the Thessalonian congregation and thus only indirectly to the disorderly members. As was the case in v. 6, this command stands in connection with the Lord; “in the name” is not repeated for the sake of brevity. For the fourth time we have “we command” (v. 4, 6, 10). When “we exhort” is now added, this does not intend to soften or to tone down “we command.” The verbs are coordinate; the second is not reduced to a modifier by being added in the form of a participle. This implies that the command is in the full sense of the term a command, and that what is commanded is at the same time made an admonition. If the command were intended only as an admonition, we should have only the second verb. Ἐν is to be taken in the same sense as it was in v. 6 and does not mean “on the authority of.” Ἵνα, etc., is an object clause.

“That working (at their regular occupation) with quietness (the quietness mentioned in 1 Thess. 4:11) they eat their own bread” sums it all up briefly but precisely. These members are to work; they are to stop running around, agitating, and spreading their false ideas; they are to earn their living by working “with quietness”; they are to eat their own bread (note v. 11) and not to inflict themselves on others. This has always been the Christian ideal and desire; hence we pray for the government “that we may lead a tranquil and quiet life in all godliness and gravity.” Compare 1 Tim. 2:2, 3.

The main point is not work in place of idleness, or eating one’s own earned bread instead of unearned bread; for the emphasis rests on the phrase μετὰἡσυχίας. This phrase is placed forward for the sake of emphasis just as in 1 Thess. 4:11 ἡσυχάζειν is placed forward for the same reason. The old, the weak, and sick cannot work and earn something but they, too, can keep tranquil and quiet. Unbalanced notions about the day of the Lord started the stopping of work and the busybody’s running around to spread false notions. This bad fountain is rightly to be dried up. Hence 2:3–12 precedes; it is to effect the proper quietness when also sensible working will follow.

Such activity will keep the mind away from fanatic notions, will also furnish one’s own bread for his eating. The importance of the μετά phrase must be noted otherwise we shall think that only pauperism is to be avoided.

2 Thessalonians 3:13

13 Some commentators understand this verse to mean: “Yet do not grow weary in exercising charity” where charity is in place, where members are in need without fault on their part. But καλοποιοῦντες does not mean “extending charity.” It means what 1 Thess. 4:11 states after the injunction to be quiet; the καλόν or “excellent thing” the Thessalonians are to do is “to attend to their business” (if they are merchants), “to work with their hands” (if they are craftsmen or laborers). Nothing is to unsettle them when they are doing this “excellent thing.” Compare 2 Cor. 13:7; Gal. 6:9; Rom. 7:21, on the meaning of this word. Some confuse καλόν and ἀγαθόν, but the former means what is excellent and is accounted so by those who see it. In 1 Thess. 4:11 the outsiders are included; they are to see that the Christians are conducting themselves εὐσχημόνως, namely by working quietly at their business or trade. The other adjective means to do good to others, something that benefits them although even this will be charity only where the context so requires.

This aorist is ingressive: “do not get discouraged” (aorist negative commands use the subjunctive), it is a compound of κακός in the sense of inferior, thus: “do not become weary,” “do not let down.” See the explanations given in 2 Cor. 4:1, 16; Gal. 6:9. Note that “you on your part, brethren,” differentiates the sober Thessalonians from the few flighty ones. It is correct to say that in v. 6 “brother” is used also with reference to the latter. But who does not feel the difference between that faint “brother” and the strong, hearty “brethren” of the present verse, which is used in contrast to the disorderly and is intended to be so used? Undisturbed they are to go on in their excellent way, undiscouraged by what others may do. This is not a broad, general, and thus disconnected admonition as those regard it who find only a reference to the practice of charity. It is entirely to the point since only brethren who are undiscouraged in doing what is excellent can, by keeping so, do the proper thing in correcting the flighty ones and again bringing them to earth.

2 Thessalonians 3:14

14 This is their task for which they are now offered more specific direction. In v. 6 “withdraw” summed it up. We see what this means: “In case anyone does not obey our word by this letter (namely the order of v. 12), note this man so as not to associate with him in order that he may be ashamed” and may mend his ways. The condition of reality contemplates an actual case. As was the case in v. 6, the singular indicates that probably there will be few such cases. Christian obedience is referred to as also all that is commanded is to be done in connection with the Lord.

“Our word through the (this) letter” expresses one thought and refers to v. 12. We cannot construe: “through the letter this one signify,” i.e., signify or report to us in Corinth. This construction places a wrong emphasis on the phrase, calls for the active imperative, and goes counter to the principle that discipline belongs to the congregation. “Him note” has the middle voice: “note for yourselves.” The reason is at once added. This does not imply that the congregation had a blackboard on which it wrote the names of its black sheep. What is to be done is to be done by united action on the part of the congregation; not some but all are to do the disciplining, for only in this way will it have its maximum wholesome effect.

The negative infinitive expresses contemplated result: “so as not to associate with him,” it is really passive, “not to be associated.” As v. 15 shows, this does not mean breaking off all intercourse with him but it does mean breaking off all association with him in the congregational church life, a serious questioning as to whether such a man is still a brother. R. 1047, 1170 make this an imperative infinitive although in 944 Robertson admits that purpose is possible. A variant reading has the imperative. But it would be strange to place together a regular imperative and an imperative infinitive; nor is purpose the best construction, it is plain result. This is the more the case since ἵνα introduces the purpose: “in order that he may be ashamed,” a second aorist passive subjunctive, ingressive: “may get to be put to shame” by this action on the part of the congregation, ashamed of his folly. The purpose of church discipline is always to bring the sinner to this repentant shame and thus to win him back.

Some point out the fact that Paul says nothing about expulsion. But this withdrawal of the congregation (v. 6), this refusal of association leaves only one door open for a return, namely repentant shame; the sinner who refuses to make use of this door is certainly to be permanently expelled.

2 Thessalonians 3:15

15 And do not consider him an enemy but remonstrate with him as a brother. Καί adds something and is not adversative. Paul is not returning to mildness after he has been rather severe. Paul keeps his balance. Such a disorderly person certainly harms the congregation; he does so by his busybody efforts to affect other members with his folly and in the eyes of those without (1 Thess. 4:12). That fact might lead at least some of the members to regard him as an enemy since even most outsiders do less harm. But such conduct would at once close the door against the disorderly sinner. That door is to remain open as long as repentant shame may yet be brought about. So the members are to remonstrate with the disorderly one as they would with a brother. see Gal. 6:1.

The word Paul uses is not “consider” or “treat him as a brother.” The Thessalonians are to consider him ἅτακτος, as nothing less than disorderly; as to treatment, they are to withdraw, to refuse fraternal association until shame results. But they are not to turn their back upon him and at once to abandon him as being hopeless. Their part is to be remonstrance, see this word as it is explained in 1 Thess. 5:12 and used regarding the disorderly in 1 Thess. 5:14. His sin and folly are to be held up to him in a brotherly way and with brotherly intent. To call this a difficult proceeding is not warranted; it is the one Christian and even natural thing to do. What if this remonstrance proves in vain? The answer to that question need not be explicitly stated, it can readily be supplied: the sinner drops out of the congregation.

The Conclusion

2 Thessalonians 3:16

16 A prayerful wish closes the first section of the first letter (3:11–13) and also its second section and the entire letter (5:23); a similar wish closes the main section of this letter (2:16, 17) and now its final section and the letter itself (the present verse); all these sections have optatives. Now may he, the Lord of peace, give you this peace at all times and in all ways! The Lord with you all!

Αὐτός is to be understood as it was in 1 Thess. 3:11; 5:25, and in 2 Thess. 2:16. “He, the Lord of the peace,” is like 1 Thess. 5:23; “the God of the peace,” the article with “peace” is used for the same reason. Εἰρήνη is “peace” in the objective sense as it is used in the epistolary greetings. Hence it is bestowed as a gift by Christ and recalls John 14:27. It is the condition that obtains when all is well between God (Christ) and us. From this flows the subjective feeling of peace in our hearts which, though it sinks at times, always arises anew out of the objective condition since this remains unchanged.

The repetition of the noun “peace” gives it an emphasis, the article with the second noun is the article of previous mention or = “his.” Διαπαντός may be written as one word or as two; it = “always” (Rom. 11:10; Acts 2:25). The next phrase with mum—“in every way”; the two are a neat rhetorical combination. The Lord’s peace is where the Lord himself is. Thus the brief wish: “The Lord (be) with you all!” completes what we may call the prayer. Note πάντων: all time—all way—all you. Μετά = in your company.

The thought that peace is the closing wish has been connected with the foregoing directions about discipline, “peace” being contrasted with “enemy” occurring in v. 15. But the keyword of the foregoing is not strife but “disorderly”; this closing wish also does not close only chapter 3 but the entire letter. So we should not stress the idea of peace among the members. While the Lord’s Parousia is delayed, although the apostasy and the Antichrist come, the Lord’s peace keeps us, and, having it, we shall live as we should, and our remonstrance will correct any who act disorderly. This is the force of the closing wish.

2 Thessalonians 3:17

17 The salutation with my own hand, Paul’s, which is a sign in every letter; so I am writing. Paul, Silvanus, and Timothy are sending this letter, and all three might have signed it. Even then it would be Paul who did the dictating, his would be the signature that is vital for this reason as well as because of his position as an apostle. But this letter is really Paul’s, and so, after he has finished the dictation, he takes the pen and himself writes the last few words. “The salutation with my own hand, Paul’s” is identical with Col. 4:18 and 1 Cor. 16:21. The genitive belongs where it is; our versions transpose it. There is no ground for believing that Timothy is the writer, and that by his signature Paul merely adopts what Timothy has written.

The exceptional feature is the addition: “which is a sign in every letter; thus I am writing.” This is added because of 2:2, some supposed letter from Paul. Thus this letter is especially indicated as being genuine by this special addition. In 1 Thess. 5:27 Paul found it necessary to make certain that that letter should be read to all the brethren; here he finds it necessary to attest the genuineness of this letter. He does not merely sign: “Paul,” but writes all of v. 17, 18 as “a sign,” which also includes his name.

2 Thessalonians 3:18

18 The grace of our Lord Jesus Christ with all of you. The final wish is like that found in 1 Thess. 5:28, save that Paul adds “all.”

Soli Deo Gloria

C.-K Biblisch-theologisches Woerterbuch der Neutestamentlichen Graezitaet von D. Dr. Hermann Cremer, zehnte, etc., Auflage, herausgegeben von D. Dr. Julius Koegel.

R A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research. 4th edition..

B.-D Friedrich Blass’ Grammatik des neutestamentlichen Griechisch, vierte, voellig neugearbeitete Auflage, besorgt von Albert Debrunner.