2 Thessalonians 3
OGCII THESSALONIANS, CHAPTER THREE
Chapter Topic:
Withdraw from Idlers
Withdraw yourselves from every brother that walketh disorderlyforthere are someworking not at all. 2 Thessalonians 3:6; 2 Thessalonians 3:11
Chapter Topic: Withdraw From Idlers
Paul asked for prayer that the word of the Lord might do what? (2 Thessalonians 3:1) (Two answers) _________________________________________________; ______________________ ____________________________________________.
Paul requested prayer that he might be delivered from ____________________________ and ________________ men. (2 Thessalonians 3:2)
Who is always faithful? (2 Thessalonians 3:3) _____________.
What will the Lord do for us? (2 Thessalonians 3:3)(two answers) _______________________________; ___________________________________________.
True or false (circle which)Paul: had confidence that the Thessalonians would do what he commanded them. (2 Thessalonians 3:4)
Into what two things did Paul pray that God would direct the hearts of the Thessalonians? (2 Thessalonians 3:5) _____________________________________; _____________________________ _____________.
What did Paul command the Thessalonians to do toward disorderly brethren? (2 Thessalonians 3:6) _________________________________.
The disorderly brethren did not walk after (or according to) the _____________________ _________ which they received of Paul. (2 Thessalonians 3:6)
Whose example should the Thessalonians have followed? (2 Thessalonians 3:7) ____________.
Paul did not eat any man’s bread _______________________________________ (2 Thessalonians 3:8)
When did Paul work, so that he might not be chargeable to any of them? (2 Thessalonians 3:8) _________ ______________________.
Yes or No (circle which)Paul had power (or authority) to ask the Thessalonian Christians to support him, so that he would not have to support himself. (2 Thessalonians 3:9)
Why did Paul labor as he did? (2 Thessalonians 3:9) __________________________________________ ___________.
What had Paul commanded them? (2 Thessalonians 3:10) ______________________________________ ______________________________________________________________________.
The disorderly brethren among the Thessalonians were ________________ not at all, but were ____________________________________ (2 Thessalonians 3:11)
Paul commanded the disorderly that with quietness they ______________ and _________________ their ______________________________ (2 Thessalonians 3:12)
Brethren, be not ______________ in ______________________________ (2 Thessalonians 3:13)
Paul told the Thessalonians that if any man would not obey this epistle to note that man and ________________________________________ with him. (2 Thessalonians 3:14)
Why were they to do this? (2 Thessalonians 3:14) _____________________________________________ ___________
Nonetheless, they were not to count him as an ______________________. (2 Thessalonians 3:15)
Paul calls the Lord, The Lord of ___________________. (2 Thessalonians 3:16)
What did Paul pray that the Lord would give them? (2 Thessalonians 3:16) ________________________.
Who personally wrote the salutation of this epistle? (2 Thessalonians 3:17) ______________.
What was the taken of every genuine epistle of Paul’S? (2 Thessalonians 3:17) ______________________ ________________________________________________________________________
What did Paul pray would be with all of them? (2 Thessalonians 3:18) ____________________________ ___________________________________________________________.
Memorize 2 Thessalonians 3:1; 2 Thessalonians 3:3; 2 Thessalonians 3:10.
II THESSALONIANS, CHAPTER THREE
Chapter Topic, Withdraw From Idlers
Outline
I.
Request for prayer; 2 Thessalonians 3:1-2
That the word may run and be glorified; 2 Thessalonians 3:1
That they may be delivered; 2 Thessalonians 3:2
II.
Expressions of confidence; 2 Thessalonians 3:3-5
In the Lord; 2 Thessalonians 3:3; 2 Thessalonians 3:5
a.
He is faithful; 2 Thessalonians 3:3
b.
He will stablish you.
c.
He will keep you from evil.
d.
Prayer that the Lord would direct them; 2 Thessalonians 3:5
(1)
Into the love of God.
(2)
Into the patience of Christ.
In the Thessalonians; 2 Thessalonians 3:4
III.
Withdraw from idlers; 2 Thessalonians 3:6-15
The command; 2 Thessalonians 3:6
Paul’s example of working; 2 Thessalonians 3:7-9
a.
Behaved not disorderly; 2 Thessalonians 3:7
b.
Worked night and day; 2 Thessalonians 3:8-9
This command taught previously; 2 Thessalonians 3:10
The report concerning idlers; 2 Thessalonians 3:11
Idlers commanded to work; 2 Thessalonians 3:12
Be not weary in well doing; 2 Thessalonians 3:13
Withdrawal to produce shame; 2 Thessalonians 3:14-15
IV.
Prayer for peace; 2 Thessalonians 3:16 Conclusion; 2 Thessalonians 3:17-18
Paul’s own salutation; 2 Thessalonians 3:17
Benediction of grace; 2 Thessalonians 3:18
DID YOU LEARN?
(Questions over II Thessalonians, chapter 3)
What is the chapter topic of II Thess., chapter 3?
What is the heading of the section, 2 Thessalonians 3:1-2, in the outline?
For what two things in 2 Thessalonians 3:1-2 did Paul request prayer?
What did Paul desire that the word of the Lord might have and be? (2 Thessalonians 3:1)
From whom did Paul request prayers that he might be delivered? (2 Thessalonians 3:2)
What do men without faith sometimes do that affects the preaching of the gospel? (2 Thessalonians 3:2)
Though men may be without fault, who is always faithful? (2 Thessalonians 3:3)
From what will God keep us? (2 Thessalonians 3:3)
Will God’s keeping power save us regardless of what we do? (2 Thessalonians 3:3)
Paul’s confidence in the Thessalonians was based on his confidence in whom? (2 Thessalonians 3:4)
Paul was confident that the Thessalonians would do what? (2 Thessalonians 3:4)
Into what two things did Paul pray that the Lord would direct their hearts? (2 Thessalonians 3:5)
How were the Thessalonians to treat those who walked disorderly? (2 Thessalonians 3:6)
To what does walking disorderly refer in this chapter? (2 Thessalonians 3:6)
What is the idea implied in the expression, walking disorderly? (2 Thessalonians 3:6)
Whom were the Thessalonians to follow (or imitate)? (2 Thessalonians 3:7)
What does eating bread for nought mean? (2 Thessalonians 3:8)
Does a minister have the right to receive support for his work? (2 Thessalonians 3:9)
Why did Paul work to support himself? (2 Thessalonians 3:9)
What had Paul commanded them while he was yet with them about working? (2 Thessalonians 3:10)
What connection is there between the fact that some of the Thessalonians were not working and their faulty ideas about the Lord’s coming? (2 Thessalonians 3:11)
Some of the Thessalonians were working not at all, but were ____________________. (2 Thessalonians 3:11)
Whose bread were the idlers to eat? (2 Thessalonians 3:12)
In what are we not to become weary? (2 Thessalonians 3:13)
How were the Thessalonians to treat any man who would not obey the words of Paul’s epistle? For what purpose were they to do this? (2 Thessalonians 3:14)
Were the Thessalonians to regard a disobedient brother as an enemy? (2 Thessalonians 3:15)
What did Paul ask the God of peace to give to the Thessalonians? (2 Thessalonians 3:16)
What is the topic of the prayer that closes chapter three? (2 Thessalonians 3:16)
How did Paul show that this epistle was a genuine epistle from him? (2 Thessalonians 3:17)
What is the benediction of II Thessalonians? (2 Thessalonians 3:18)
Quote, or write out, from memory 2 Thessalonians 3:1; 2 Thessalonians 3:3; 2 Thessalonians 3:10.
2 Thessalonians 3:1 starts, Finally, brethren,.
2 Thessalonians 3:3 starts, But the Lord is.
2 Thessalonians 3:10 starts, For even when we were.
Special Studies I. THE COMING JUDGE
By Seth Wilson
When Jesus was riding into Jerusalem on a donkey, surrounded by the excited throng shouting His praise, the people of the, city asked, Who is this? And some of the crowd answered, This is the prophet Jesus, from Nazareth of Galilee. How far short their description fell! How little they really understood who He was! Today, far too many people are thinking of Jesus as only a teacher or prophet from Galilee in the days of long ago. They think that He has had some interesting and important effects upon society. They may respect somewhat His teaching and His following, but they only think that they know Jesus. No one knows Jesus who thinks that He belongs to the past, or who considers that we have to do only with the moral and social application of His teaching. He is far more than a prophet in the past. He is a power in the present. And He is the most certain and significant of all the prospects for the future! Jesus is living and reigning today at the right hand of the Father in heaven, offering His covenant of mercy and the new birth of the Spirit to all who will receive, calling out of the world a people for His own possession. He is coming again to earth to consummate this age, to receive His redeemed ones unto Himself, to purify His kingdom, and to execute the righteous judgment of God upon all the living and the dead. The gospel of Christ is a message of factsfacts of history, unchangeable as the past naturally is, and sure as historical records and testimony can make them. But they are not just ordinary facts such as might be found in every part of history. They are unique facts of men’s experience with God when God came to men in human form in the person of Jesus Christ. They are the incomparable facts of His life and works, revealing His divine person and power and His eternal purpose for all men of every age. Thus the gospel is not merely a record of the past. It is even more than the truth regarding our present duty and welfare. It points inexorably to the future. It is most important as a preparation for and a promise of things to come. Predictions are an inseparable and most vital part of the gospel, giving meaning to its facts and purpose to its commandments. The promises and warnings of the Lord help to enlighten and to motivate every believer of His word. The most important prospects for the future for you and me and everyone are not the prospects of national prosperity or depression or war or conquest of space, but the certain coming of Jesus to end this age and to institute a new order of things.
WE CAN BE SURE OF HIS COMING
That He is coming is sure because He said so. We, of course, cannot know it or prove it any other way, except to take His word for it. But we can trust Him completely because of the undeniable facts of His first coming which clearly proved His divine character. To anyone who believes in Him as the Son of God the predictions of His word are plain enough to make us very sure that He is coming back in person in visible form.
He said, If I go - I will come again, and receive you unto myself (John 14:3). For the Son of man shall come in the glory of His Father with his angels; then he shall reward every man according to his works (Matthew 16:27). When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory (Matthew 25:31). They shall see the Son of man coming in the clouds of heaven with power and great glory (Matthew 24:30 b). Under oath in court, on trial for His life, Jesus said, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming of the clouds of heaven (Matthew 26:64).
He made several parables for the purpose of emphasizing the importance of His coming and the need for being watchful and ready for it. As in the days of Noah -. so shall the coming of the Son of man be (Matthew 24:37-42; Luke 17:26-30). The householder and the thief; the faithful and the wicked servants (Matthew 24:43-51). The foolish virgins (Matthew 25:1-13). The parables of the talents (Matthew 25:14-30) and of the pounds (Luke 19:11-27).
Angels said, This same Jesus, who was received up from you into heaven, shall so come in like manner as ye beheld him going into heaven (Acts 1:11).
Those whom Jesus sent to preach the gospel He also inspired by His Spirit to guide them into all truth and to make known to them things to come (John 16:13-15). Throughout their preaching and their writings they taught that Jesus was coming again in person. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first (1 Thessalonians 4:16). See also Acts 3:20-21; 1 Peter 1:7; 1 Peter 5:4; 2 Peter 3:3-4; James 5:7; Hebrews 9:28; 1 John 2:28; Revelation 1:7; 1 Corinthians 1:7; 1 Corinthians 4:5; 1 Corinthians 11:26; 1 Corinthians 15:23; Philippians 3:20-21; Colossians 3:4; 1 Thessalonians 1:10; 1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 4:16-18; 1 Thessalonians 5:1-4; 1 Thessalonians 5:23; 2 Thessalonians 1:7-10; 2 Thessalonians 2:1; 2 Thessalonians 2:8; 1 Timothy 6:14-15; 2 Timothy 4:1; 2 Timothy 4:8; Titus 2:13. The apostolic writers not only speak plainly and directly of Christ’s coming, but they also refer to His appearing, being manifested, His presence, the revelation of Christ, and the day of Christ. (e.g. Philippians 1:6; Philippians 1:10; 1 Corinthians 5:5; 2 Thessalonians 2:2; Hebrews 10:25).
Some men say they count 318 times that His coming is mentioned in some manner in the 260 Chapter s of the New Testament. No doubt some of that number are obscure references, and of some it may be very doubtful whether they are interpreted correctly when they are applied to the second coming of Christ. But definite and plain predictions of that great event are made literally dozens of times such manner that they could not be fulfilled in the conversion or death of individuals, in the beginning of the church, the coming of the Holy Spirit, or the judgment upon Jerusalem. They emphatically predict things which have not happened yet and they could not point to a secret or spiritual or invisible coming.
WHEN? NO ONE KNOWS.
When He is coming, we do not know, because He has not told us that (Matthew 24:36). He has continually emphasized the need to be ready at all times because no one will know when He is to come (See Revelation 16:15; 1 Thessalonians 5:2-3; Matthew 24:27-51; Matthew 25:1-13). He will come as a thief in the sense that His coming will be unannounced, unexpected and sudden. In the same sense it will be as travail upon a woman with child.
But he has assured us that when He does come it will be evident to all, with power and great publicity, as the lightning in the east is seen unto the west, with a great shout and the sound of the trumpet (Revelation 1:7; Matthew 24:26-27; Matthew 24:30-31; 1 Corinthians 15:52; 1 Thessalonians 4:16).
WHY HE WANTS US TO KNOW OF THE FUTURE
Our Lord wants us to know some things about the future. He wants us to be warned and prepared for crisis that must come. He wants us to understand the nature of our salvation, and know that this world is not our hope or our permanent home. He wants us to look forward with hope and longing to His coming in glory and to our perfect union with Him whom we love. He wants us to realize that He Himself is our destiny and our exceeding great reward. He wants us to have assurance and comfort in the afflictions and sorrows of life.
He would have us all to be as strong and stedfast as Paul, by having his kind of faith in the far more exceeding weight of eternal glory and by looking with him not at the things which are seen, but at the things which are not seen. Read 2 Corinthians 4:16-18; 2 Corinthians 5:1-11.
Daily consciousness of the imminent return of Christ will surely prompt more godly living, promote more sacrificial giving, produce more patience and even rejoicing under trials, and purify our motives in all that we do. We need to realize that we do not live our lives to be seen of men, or to get by in the world; but we do all our works under His watchful eye, and we shall soon stand before Him to give account. The heart of Christianity is the vital power of faith, hope, and loveall centered upon Jesus Christ. Any one who does not believe His word enough to hope for His coming and to love His appearing will surely lack the personal force of Christ in his life. The predictions of His coming should be even to the unbeliever an inducement to heed more seriously Christ’s commands and claims, because His coming is a threat to the disobedient as well as a promise to the faithful.
WHAT WILL HAPPEN WHEN HE COMES?
The Lord has revealed only a few particulars and some things of the general nature of the great events which will take place when He comes. No doubt there are many things in store for us that we have not been told because we could not grasp and appreciate them now. Very likely some of the things predicted will not happen just as we imagine them. It is difficult, if not impossible, to tell in what order or how close together the following events will come to pass. But we are told that in connection with His coming or after it: the dead will be raised (1 Thessalonians 4:16; John 5:28-29); the saved will be with the Lord (John 14:3; 1 Thessalonians 4:17); the bodies of the redeemed will be changed into the likeness of the body of His glory (Philippians 3:21; 1 Corinthians 15:52-54; Romans 8:23-25); the world and the works therein will be burned up (2 Peter 3:11-13); a crown of glory will be given to the faithful (2 Timothy 4:8; 1 Peter 5:4); Christ will execute judgment upon all men (2 Timothy 4:1; Jude 1:14-15; Acts 10:42; Acts 17:31; John 5:22-29; 2 Corinthians 5:10); He will reject many who thought they were saved (Matthew 7:21-23; Matthew 22:13-14; Luke 13:25-27; cf. Matthew 13:40-43; Matthew 13:47-50); the door of salvation will be forever closed (Luke 13:25-28); there will be grief and terror in the hearts of many because they are unprepared to meet Him (Matthew 24:30; Matthew 24:50-51; Matthew 25:30; Revelation 1:7; Revelation 6:14-17; Luke 13:28; 1 Thessalonians 5:3; 2 Thessalonians 1:7-9).
Whether or not all men are to be judged at one time, or whether there will be two judgments, or three or five, is relatively unimportant. Probably no man knows just how and when it will all be done, but the Lord will take care of it without our figuring it out. The important matter is to be ready for judgment by being in Christ, and to know that We must all appear before the judgment seat of Christ; that every one may receive the things done in the body, according to what he hath done, whether it be good or bad (2 Corinthians 5:10).
Let every sinner remember this fact, and contemplate what it will meanour Savior will be our Judge! He who once served the sentence of death for us, who now makes intercession for us at the throne of God, who invites all to come unto Him and be savedit is He who will come in flaming fire, rendering vengeance upon all that know not God and obey not the gospel!
II. A SECRET RAPTURE CONSIDERED
By Seth Wilson
I truly desire to see people awakened to the reality and tremendous significance of the second coming of our Lord. But to put all the emphasis upon a secret rapture and mysterious disappearance of the saved, as if that were certainly the nature of Christ’s coming, is to teach as Bible truth what is at best a doubtful, speculative view of the implications of the Bible. The Lord’s coming is surely and clearly taught; so also is the separation of the saved from the unsaved, the resurrection of those in Christ, the transformation of the bodies of both the living and the resurrected saints, and their rising to meet Him, ever to be with Him. But after much restudy of the Scriptures, I agree with R.A. Torrey’s statement: The doctrine of the secret rapture of believers does not seem to have much support in Scripture. I have seen the Baptista motion picture on the rapture and have heard the idea for years. I have had no particular reason to oppose it, and have no feeling against it, if that is what the Lord wants to do; but I just can-’t find that the Scripture teaches it. I have the MILLENIUM BIBLE by Biederwolf before me; and it makes the fullest study of all the implications which men have found in or read into every prophetic passage. It certainly favors a premillennial view with separate resurrections, a period of tribulation, etc.; but its comments on the rapture are divided, uncertain, and confused, not at all strong for a secret rapture.
1 Thessalonians 4:13-17 does indeed teach that the saved (both living and resurrected) will be caught up to meet the Lord in the air at His coming, but there is no indication that it is silent and secret so that it leaves the rest of the world mystified by their absence. It says that the Lord will come with a shout, with the voice of the archangel, and the trumpet of God. How can we know that this coming to meet His saints is a different coming from that described in Revelation 1:7 where it says: Every eye shall see him, and they also that pierced him? He said that we should not believe it if one said, He is in the secret chambers. For as lightning cometh out of the east and shineth even unto the west, so shall the coming of the Son of man be. (Matthew 24:26-27; Luke 17:23-24).
Those who hold that Matthew 24:30They shall see the Son of man coming on the clouds of heaven with power and great gloryrefers to a third coming (or to a second phase of His coming) seven years after He has taken the saved out of the earth, run into serious difficulties. They must make Matthew 24:31 refer to a group called his elect who are not of the church or the redeemed at His coming. The parable of the ten virgins surely does not indicate that those who are unprepared at His coming will be gathered in later. 1 Thessalonians 5:3 indicates that the coming of the Lord which brings sudden destruction upon the wicked is to be in a time when they are saying, Peace and safety, which hardly seems to be at the climax of seven years of terrible tribulations after all the righteous have disappeared.
The Scriptures most cited as teaching this seven years of tribulation are from Daniel and Matthew 24:21; Matthew 24:29, which in context refer to the Jews and the fall of Jerusalem. In Luke 17:22-37 Jesus told His disciples that they would desire to see one of the days of the Son of man, but would not be able to, until He comes upon both the godly and the ungodly by surprise when they are buying, selling, planting, and building, apparently unmindful of any impending judgments.
The Bible does not say that Jesus is coming once for his saints and again with his saints. The passage in 1 Thessalonians 4:13-17, which is supposed to teach the former, says, even so them also that are fallen asleep in Jesus will God bring with him. If to be absent from the body is to be at home with the Lord (see 2 Corinthians 5:8; Philippians 1:21-23), then, when the Lord comes to unite the dead saints with the living ones and to transform the bodies of both (see 1 Corinthians 15:51; Philippians 3:20-21), why wouldn-’t He bring the saints with Him? Isn-’t it also possible that Jude 1:14The Lord came with ten thousands of His holy ones (this is the American Standard Vers. and saints simply means holy ones)refers to the angels that come with Him, as stated in Matthew 25:31And all the holy angels with him (see also Matthew 16:27)? Matthew 13:39-41 says He will send the angels to gather the wicked, and Matthew 24:31also says that when He comes, He will with the sound of a great trumpet send forth His angels to gather His elect from all parts of the world.
The statements about one being taken and another left (Matthew 24:40-41; Luke 17:34-35) do not necessarily picture a secret rapture. The word which is translated taken in each of these verses is the same word exactly which is usedin John 14:3I will come again and receive you unto myself. These verses may only say that of people who live and work together here, one will be received by the Lord and the other left out, when Jesus comes for His own.
When the Scripture says that His coming will be as a thief in the night, it explains that it means suddenly and unannounced upon those who are not looking for Him, but it never indicates that it means stealthily and unseen. (See 1 Thessalonians 5:1-3; Luke 12:39-46; Matthew 24:42-44; Revelation 16:15). In fact, Peter says: But the day of the Lord shall come as a thief; in which the heavens shall pass away with a great noise; and the elements shall be dissolved with a fervent heat, and the earth and the works that are therein shall be burned up. All this comes as a thief!
There may be some time between events that are associated with the Lord’s coming, the resurrection of the saved, the resurrection of the wicked, the judgments of men, destruction of the earth, establishment of a new heaven and new earth wherein dwelleth righteousness (2 Peter 3:13), etc. But the time tables which men offer on the rapture, the tribulation, the revelation of Christ with the saints, the millennium, the judgment of the nations, etc., is all speculative. It is not found in the Scripture and the advocates of all these things cannot find grounds enough to agree among themselves concerning the order and timing of them.
Even the expression in 1 Thessalonians 4:16the dead in Christ shall rise firstdoes not necessarily depict a second resurrection. The contrast which is stated in the context is between the living believers and the dead believers. The living will not precede the dead, because the dead will be raised first. Then (next) the living will be caught up with them to meet the Lord in the air. Nothing at all is said about the resurrection of the unbelievers in the entire chapter.
I know that Revelation 20:5 says, The rest of the dead lived not until the thousand years should be finished. This is the first resurrection. I am not at all sure exactly what many verses of this chapter refer to, although their general intent is clear. But I do notice that it does not say, or even clearly imply, that the reigning with Christ for one thousand years to take place upon the earth. And it does not say, or even clearly imply, that the thousand years of reign begins at the second coming of Christ. It says that John saw the souls of martyrs and of undefiled worshippers of Jesus reigning with Him. Jesus is reigning even now, at the right hand of God, far above all rule, and authority, and power (Ephesians 1:20-23). Long ago He told the church in a letter, that He had overcome and sat down on His Father’s throne with him. (Revelation 3:21). Jesus said on earth that He was a king, and that His kingdom was not of this world (John 18:33-37). He also solemnly promised that the kingdom would come with power while many that heard Him speak were still alive (Mark 9:1). The apostles preached that the Christians of their day were in the kingdom of God’s dear Son (Colossians 1:13; Romans 14:17), although they looked forward to the kingdom of the future also (2 Peter 1:11, and others). They considered that the universal gospel of their day fulfilled the prophecy of Amo 9:11-12 about God’s building again the tabernacle of David (Acts 15:15-18). Revelation 1:6 cites it as a fact in John’s day that He made us to be a kingdom and priests. They even speak (rather mystically) of the fact that He has raised us up with Christ and made us to sit with Him in the heavenly places (Ephesians 2:6). The first resurrection of Rev 20:5 could be the resurrection of the believer when he is raised with him (Christ) and made alive together with him (Colossians 2:12-13; Colossians 3:1; Ephesians 2:5). Or why couldn-’t it?
III. WHAT WILL HAPPEN WHEN JESUS COMES BACK?
By Wilbur Fields
Every eye will see him. Revelation 1:7
a.
He will come visibly. Matthew 24:27
b.
He will come with angels (Matthew 16:27), and with clouds, and power, and great glory. (Matthew 24:30)
He will come with a shout, and with the voice of the archangel (Michael; Jude 1:9), and the trumpet of God. 1 Thessalonians 4:16; Matthew 24:31; 1 Corinthians 15:52
Many will wail when they see Him. Revelation 1:7
All who are in the graves will come forth. John 5:28-29
a.
Both the just and the unjust. Acts 24:15
b.
The dead are raised incorruptible. 1 Corinthians 15:52
c.
The dead in Christ are resurrected first, before we that remain are caught up. 1 Thessalonians 4:16-17.
Our bodies shall be instantly changed to become immortal (1 Corinthians 15:52-53), powerful (1 Corinthians 15:43), and spiritual (1 Corinthians 15:44).
The saved shall be caught up into the clouds to meet the Lord in the air. 1 Thessalonians 4:17. Angels will gather together the Lord’s chosen ones. Matthew 24:31.
There will be a separation on earth. The saved will be taken and the wicked left. Matthew 24:40-41; Matthew 13:49; Luke 17:34-36.
Angels shall gather the wicked, like reapers gather up tares. Matthew 13:40-41.
All nations shall be gathered before the judgment throne. Matthew 25:31-32.
The judgment will follow. Matthew 25:33-46; Revelation 20:11-13.
a.
Christ will be the judge. Matthew 25:31-32; Acts 10:42; John 5:22.
b.
At the judgment those who are saved will face no condemnation, and have no sins to give account for. But they will be judged to determine the reward of their works. John 5:24. Romans 8:1; Hebrews 8:12; 1 Corinthians 3:14; 2 Corinthians 5:10.
The wicked shall be cast into the lake of fire. Revelation 20:15; Matthew 25:46; Mark 9:43-48.
The present earth and heaven shall be pass away. 2 Peter 3:10; 2 Peter 3:12; Revelation 20:11; Hebrews 12:26-27.
A new heaven and new earth will be revealed. 2 Peter 3:13; Revelation 21:1.
Christ will deliver the kingdom (the church) to the Father. 1 Corinthians 15:24.
The saints will enter into the city, New Jerusalem. Revelation 22:14.
The New Jerusalem will come down out of heaven. Revelation 21:2; Revelation 21:10. (Presumably it will come down to the new earth. Note Revelation 21:24-26.)
The saints will serve God in the new heaven and earth forever and ever. Revelation 22:3; Revelation 21:24-26.
Therefore, be ye also ready; for in an hour that ye think not the Son of Man cometh. Matthew 24:44.
IV. THE COMING OF THE LORD WITH ALL HIS SAINTS
By Wilbur Fields
In our notes on 1 Thessalonians 3:13 we stated our opinion that the saints who will come with Jesus from heaven will be the angels, his holy ones.
While this teaching has been held by most Bible interpreters throughout the centuries, it is now regarded almost as modernism by some people. As a sample of the teaching now popular among some people, we quote here from a widely circulated series of prophecy lessons:
We need to ever keep in mind that there will be a -second coming-’ and a -third coming-’ of Christ, which some writers prefer to speak of as the first and second phase of Christ’s return. He will return -FOR his saints,-’ and he will also return -with His saints.-’ When He returns FOR His saints, then it is that He comes only in the clouds. But when He returns with his saints, then it is that His feet will once again stand on the Mt. of Olives. According to this system of interpretation, the following series of events will occur when Christ comes:
(1)
He will come FOR His saints in the clouds.
(2)
The dead in Christ will be resurrected.
(3)
The resurrected and the living saints will be taken up out of the world to be with Christ, leaving the unsaved behind. (This taking up of the saints is usually called the rapture, a term not found anywhere in the Scriptures. See brother Seth Wilson’s fine article, A Secret Rapture Considered, in this book.)
(4)
Following the rapture there will (supposedly) be a period of 7 (or 3½)years, during which the Antichrist will rule the world, and a Great Tribulation will occur.
(5)
Then Christ is to return WITH his saints to punish sinners and reign for a thousand years (the millennium).
May we offer three objections to this system of interpretation. (1) We observe first of all that the Scripture in NO place makes any distinction between Christ’s coming FOR His saints, and his coming WITH His saints. It does not even use the expression, coming FOR His saints. We would be the first to acknowledge that Christ is coming to take up His saints to be with Him, but to make a distinction between that coming and the coming WITH His saints is to make a distinction where the Scriptures make none.
(2) 1 Thessalonians 3:13 almost utterly rules out the possibility that Christ is coming back with his people, after having taken them out of the earth previously.
In that verse Paul prayed that the Thessalonian Christians might be established unblameable in holiness at the coming of our Lord Jesus with all His saints.
Now surely no one could say that saints who had been resurrected and transformed in body, and taken up to be with Jesus would need to be further established unblameable in holiness. Only if they were here on earth would they need to be established in holiness when the Lord comes. Unless the saints (referring to the people) could be in two places at once, we cannot interpret the phrase, with all his saints, to mean with all his people.
They would have to be on earth where they needed to be established unblameable in holiness. And they would have to be with the Lord coming down from heaven at the same time, if the idea is true that the Lord is coming with all his people. (3) Thirdly, the word saints is frequently applied to angels as well as people. The word saint means holy one, Note these references where it refers to angels:
(a) Deuteronomy 33:2And he came with ten thousands of saints. (This describes how the Lord came down on Mt. Sinai.)
(b) Daniel 4:13I saw in the visions of my head upon my bed, and behold, a watcher and an holy one came down from heaven. See also Daniel 4:23. The word here translated holy one, is the same word as is elsewhere translated saint.
(c) Daniel 8:13Then I heard one saint (or holy one) speaking, and another saint said unto that certain saint which spake. These saints were the angels that revealed to Daniel the visions.
(d) Psalms 89:5-7And the heavens shall praise thy wonders O Lord: thy faithfulness also in the congregation of the saints (holy ones). For who in the heaven can be compared unto the Lord? Who among the sons of the mighty can be likened unto the Lord? God is greatly to be feared in the assembly of the saints (holy ones), and to be had in reverence of all them that are about him.
(e) Luke 9:26For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’S, and of the holy angels. See also Mark 8:38 and Revelation 14:10. The word translated holy in all of these verses is the same word that is translated saints in many other places.
Many verses teach plainly that Christ is coming back with the angels, See 2 Thessalonians 1:7; 1 Thessalonians 4:16; Mark 8:38; Matthew 16:27; Matthew 25:31; Luke 9:26. But the only way that men can prove that people will be WITH Christ when He comes back is to interpret dogmatically the word saints to mean people, when it does not necessarily refer to people at all.
The view that the saints (or holy ones) who will come with Jesus are angels adds light to the following verses:
(1)
Zechariah 14:5And the Lord my God shall come, and all the saints with thee. (The American Stan. Vers. renders this verse: And all the holy ones with thee.)
(2)
Jude 1:14And Enoch also, the seventh from Adam, prophesied of these saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment. (Amer. Stan. Vers. has with ten thousands of his holy ones.)
We agree with R. C. Foster in his statement: We do not read of two comings of Christ at the end of time, but one great coming on the clouds of heaven even as He ascended, and then the judgment of all the world. (THE FINAL WEEK, p. 114).
V. THE THRONE OF HIS FATHER DAVID
By Wilbur Fields
The Lord God shall give unto him the throne of his father David. Luke 1:32
These words were spoken by the angel Gabriel to Mary, when he told her that she would conceive and bring forth a son, Jesus. Many people feel that this prophecy has not yet been fulfilled, and that Jesus has not yet received the throne of his father David. They look forward to a time when Jesus will sit on the throne of David in Jerusalem, and reign for a thousand years. Sometimes the question is asked, Who is now sitting on the throne of David? The answer that is sought in many cases is, No one. However, we think that Jesus Christ IS now ruling from the throne of David. Please let us give you five reasons why we think this:
I. The throne of David is the same as the throne of God.
a.
Exodus 19:3-6When the Israelites were constituted into a nation, they became a kingdom of priests and a holy nation. God was their king.
b.
1 Samuel 8:7When the Israelites demanded that they have a king to rule over them, God said, They have rejected me, that I should not reign over them.
c.
2 Samuel 3:10This is one of many passages that uses the expression throne of David.
d.
1 Chronicles 29:23Then Solomon sat on the throne of the Lord as king instead of David his father.
e.
Jeremiah 22:30God spoke of King Jehoiachin (Coniah) in this manner: For no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.
f.
These Scriptures point out that God was the original king of Israel. But the Israelites rejected God from being king over them, and chose a king of their own. God permitted this, and the throne of God was to that degree moved from heaven to earth. Thus we find the throne of David being called the throne of the Lord. David’s throne was God’s throne, After the time of Coniah and the destruction of Jerusalem, the kingdom was withdrawn from Jerusalem and Judah. The throne of David, the throne of God, was gone from the earth.
II.
Christ was to receive his kingdom in heaven, not on earth.
a.
Daniel 7:13-14I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days (who is God), and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him. (Notice that Christ received his kingdom when he was before God in heaven,)
b.
Luke 19:11-12This Scripture tells how Christ, as he drew near to Jerusalem for His last visit, told a parable, because some thought that the kingdom of God should immediately appear. In his parable He told how a nobleman had to go into a far country to receive for himself a kingdom, The nobleman represents Christ himself. Christ had to go into a far country, heaven, to receive his kingship, and this He did when he ascended back into heaven. He is king there now. And, as in the parable, He will return, not so much to reign (for He is already doing that now), but to judge his servants. Luke 19:15
c.
Christ said, My kingdom is not of this world. John 18:36. We do not look for a worldly, material manifestation of Christ’s kingdom.
III.
The time for the establishment of the Lord’s kingdom is long since past. If Christ is not king by now, and isn-’t ruling from David’s throne, then the word of God has come to nought.
a.
Daniel 2:44The kingdom of God was to be established in the days of the fourth world empire, the Roman. The kingdom of God was to be established in the days of these kings, The Roman empire fell in 486 A.D. If Christ’s kingdom were not established before then, the word of God has come to nought.
(Incidentally, the four empires of which Daniel prophesied were the Babylonian, Persian, Macedonian, and Roman.)
b.
The kingdom was nigh (or near) in the time of John the Baptist. Matthew 3:2.
c.
The kingdom was to be established during the lifetime of those living while Christ was still on earth. Mark 9:1. Surely Christ told the truth. Surely his kingdom was established, and he sits upon the throne.
IV.
After the day of Pentecost, when the church was established, the kingdom of Christ is always spoken of as being in existence.
a.
Before Pentecost, the kingdom is spoken of as future. See Mark 15:43; Acts 1:6.
b.
After Pentecost, it is spoken of as existing.
(1)
Colossians 1:13And hath translated us into the kingdom of his dear Son.
NoteThe kingdom of Christ is also the kingdom of God. See Ephesians 5:5.
(2)
Revelation 1:9I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos.
(3)
Hebrews 12:28Wherefore we receiving a kingdom which cannot be moved.
(4)
Acts 8:12But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ.
V.
The Scriptures indicate that Christ is now ruling on the throne.
a.
Revelation 3:21To him that overcometh will I (Jesus) grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. (Remember that the throne of David and the throne of God were the same throne.)
b.
1 Corinthians 15:25-26For he (Christ) must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. (Of course Christ will destroy death by the resurrection of the dead.) These verses indicate that Christ’s reign is to end when the dead are raised, instead of just beginning following the resurrection, as some teach.
c.
Mark 16:19So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
d.
Psalms 110:1-2The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies, (This is a clear prophecy about Jesus. See Hebrews 1:13. Note that Jesus is to rule while he is at the right hand of God in heaven. He is sitting in his Father’s throne, which is also the throne of David. How can anyone say that no one is now sitting on the throne of David?)
e.
Acts 10:36Jesus Christ: (he is Lord of all:)
Hail to the King we love so well!
Hail! Immanuel! Glory and honor and majesty, Wisdom and power be unto thee, Now and evermore; King of Kings and Lord of Lords, All hail, Immanuel!
(D. R. Van Sickle)
VI. QUESTIONS ABOUT SPIRIT AND SOUL
By Wilbur Fields
Is there any difference between spirit and soul?
What are the words which are translated as spirit and soul?
What does the word spirit mean and refer to?
Does man have a spirit?
Can the spirit of man exist apart from his body?
What does the word soul mean?
What is the relation of soul to spirit?
Is the soul immortal?
Question 1Is there any difference between spirit and soul? Or are they two names for the same thing?
There surely is a difference between them. Otherwise Paul could not have written in 1 Thessalonians 5:23: Your whole spirit and soul and body be preserved blameless at the coming of our Lord Jesus Christ. Neither could he have written in Hebrews 4:12 that the word of God pierces even to the dividing asunder of soul and spirit.
Question 2What are the words which are translated as spirit and soul?
Words translated spirit are ruach (a Hebrew word in the Old Testament), and pneuma (a Greek word in the New Testament,) These two words have almost identical meanings. (Another Hebrew word which is translated spirit a few times is neshamah, which means breathing or breath.)
Words translated soul are nephesh (Hebrew), and psuche (Greek). These words also have almost identical significance.
Don-’t let these Greek and Hebrew words scare you. Wherever they may be used in the remaining questions, they will be explained.
Question 3What does the word spirit mean and refer to?
a.
The word spirit (in both Greek and Hebrew) means wind or breath. See Genesis 8:1 and John 3:8 for examples of this.
b.
Then sometimes it signifies anger or fury, as in the expression, the blast of thy nostrils. (Job 4:9). It is used this way in 2 Thessalonians 2:8.
c.
Then spirit refers to mental or moral qualities in general, as in Exodus 28:3, spirit of wisdom, and Ezekiel 11:9, a new spirit.
d.
The word spirit is applied to apparitions (or ghosts). See Luke 24:37.
e.
The word applies to the life-principle, applying alike to God, who is spirit (John 4:24), to angels who are ministering spirits (Hebrews 1:14), and to man’s life-principle.
Question 4Does man have a spirit? Emphatically he does.
a.
Zechariah 12:1The Lord formeth the spirit of man within him.
b.
Numbers 16:22O God, the God of the spirits of all flesh.
c.
James 2:26As the body without the spirit is dead.
d.
Job 32:8There is a spirit in man: and the inspiration of the almighty gives them understanding.
e.
Man is a creature to whom life has been imparted by God’s spirit. Our life is only a result of God’s breath (spirit) upon us. Our spirit and breath is God’s breath. Job 34:14If he (God) set his heart upon man to gather unto himself his spirit and his breath, all flesh shall perish together, and man shall turn again unto dust. See also Isaiah 2:22.
Question 5Can the spirit of a man exist apart from his body?
Yes.
a.
Hebrews 12:23Ye are come to the spirits of just men made perfect. (Even Paul the apostle never considered he was perfect on earth. Philippians 3:12. But Christians have come into fellowship with the spirits of saints who are dead to earth, but made perfect before God.)
b.
1 Peter 3:19He (Christ) went and preached unto the spirits in prison. (These spirits in prison were the people who had been disobedient to the word of God in the time of Noah.)
c.
Acts 7:59Lord Jesus, receive my spirit, (Stephen was dying as he spoke these words.)
d.
Ecclesiastes 12:7At death, then shall the dust (our bodies) return to the earth as it was: and the spirit shall return unto God who gave it. (There is something within man that the gravedigger cannot bury. It is the spirit of man.)
e.
Numerous other Scriptures go along with this teaching that the real person can exist apart from his body. Note 2 Peter 1:13-14: As long as I am in this body, knowing that shortly, I must put off this tabernacle (or body). Also 2 Corinthians 5:9, We labor, that whether present or absent (from the body) we may be accepted of him. (There is more on this subject under question 8 in this article.)
Question 6What does the word soul mean?
This word has many meanings and applications. It cannot be adequately defined by just one definition, unless a very broad definition is given. The Hebrew word nephesh (translateld soul) is found 754 times in the Old Testament (according to Young’s Concordance), and is translated 35 different ways. It is translated soul 428 times (in the King James version), life 119 times, person 30 times, self 19 times, heart 15 times, mind 15 times, creature 9 times, dead body 8 times, and 27 other ways not more than five times each. In one place (Isaiah 19:10) it is even rendered (and obviously well) as fish.
It is a common error to take a meaning of nephesh which it has in some references, and then to argue that that is its meaning always. For example, some say that nephesh just means the person himself, One writer arguing for this view says that when God created man, the combination of the body and the breath of life BECAME a living soul. Only as these are brought together do we have a living breathing being or person. The Bible use of the word soul makes it clear that this, and only this, is its meaning. We agree that the Bible uses the word nephesh (or soul) to mean the person himself. But it is just plain wrong to say that that is its only meaning.
Likewise some say that the soul is the animal life which is in the blood. It is a fact that the word nephesh (soul) has this meaning in many references. But this is NOT its only meaning.
Some interpreters (especially those who believe in soul sleeping and annihilation) refer to the references (there are very few of them) where the word nephesh (soul) refers to a dead body, and then try to imply that that is what the word soul means in other references.
In an effort to determine what the word nephesh (or soul) refers to in the Bible, I have gone over all its occurrences, plus the 103 occurrences of psuche (soul) in the New Testament. In most cases we can tell by the context what the word refers to. For example if a Scripture passage speaks about laying up words in your heart and soul, we naturally interpret the word soul to mean mind in that reference, as indeed it does in several references.
My survey of all the occurrences of nephesh and psuche leads me to this conclusion: Nephesh (soul) refers to any and all of the manifestations of life, both human and animal, material, mental, or emotional, both in the body and out of the body. (That is a broad definition, if you ever read one.)
I do not claim my analysis is infallible. For in many cases the word nephesh can have more than one significance in one reference. But here is a list of some of the most frequent applications of the word nephesh, as they appeared to me:
(1)
Approximately 215 times in the O.T. nephesh refers to a person or the person himself. Certainly a whole person is a manifestation of life. Deuteronomy 10:22; Genesis 12:5. Compare Acts 2:41.
(2)
Approximately 195 times it refers to the animal life which is in the blood, or just to life. See Genesis 19:20; Leviticus 17:11; Deuteronomy 12:23. Animals have nephesh as well as humans. Proverbs 12:10; Genesis 1:20; Genesis 1:30. NoteIf the nephesh is in the blood, manifestly it cannot always mean the person himself.
(3)
Approximately 115 times it refers to man’s deep innermost nature. Psalms 103:1: Bless the Lord, O my soul. See also Deuteronomy 11:13; Son 1:7.
(4)
Approximately 53 times nephesh apparently means emotions or feelings. 1 Samuel 30:6; 1 Samuel 2:33 (where it is rendered heart); Zechariah 11:8.
(5)
About 18 times it means mind (and is translated that way 15 times). Deuteronomy 11:18; Genesis 23:8.
(6)
About 17 times it means appetite, Proverbs 23:2; Deuteronomy 12:15; Micah 7:1.
(7)
Fourteen or more times it refers to God’s nature, being, and feelings. Leviticus 26:11; Psalms 11:5; Genesis 1:21.
(8)
It means creature at least 12 times. Genesis 1:21.
(9)
It means affection approximately 9 times. Ezekiel 23:18; Genesis 34:3.
(10)
In eight references it is rendered dead body, Leviticus 21:11; Numbers 6:6; Numbers 9:6-7; Numbers 9:10; Numbers 19:11; Numbers 19:13. Haggai 2:13. The fact that a dead body could be called nephesh would seem to be due to the fact that the body becomes so closely identified with the person, that the body itself comes to be spoken of as the person. We still today speak about burying people when they die, although we do not mean to imply that we have buried the person’s spirit, mind, feelings, etc.
(11)
In contrast to the use of nephesh to describe a dead body, in several references it refers to the life-principle, or spirit, which can depart from the body and exist apart from the body, In such references the word soul is almost synonymous with spirit. Note these references:
Genesis 35:18And it came to pass as her soul was in departing..
1 Kings 17:21-22Elijah cried unto the Lord, and said, O Lord, my God, I pray thee, let this child’s soul come unto him againand the soul of the child came into him again. (If the soul cannot exist apart from the body, how could it have come back into him again?)
Proverbs 23:14Thou shalt beat him (thy son) with the rod and shalt deliver his soul from hell. (The word hell in this reference refers to Sheol, the unseen world, the abode of the dead.) Punishing a child will not save him from dying and going into the unseen world. Hence this verse must refer to some place besides the grave where the soul can go into a place of security, if he has been chastised as a youth and directed to live in the right way.
See also Psalms 16:10 and Isaiah 38:17.
(12)
Nephesh means pleasure in about 4 cases. Psalms 105:22.
There are a few other meanings of the word nephesh in the O.T., each used only a few times.
A study of the 103 occurrences of psuche (soul) in the New Testament indicates that it has a significance practically identical with nephesh in the O.T. Psuche is translated as soul 58 times, life 40 times, mind 3 times, heart once, and heartily once.
Besides the references in the Old Testament which show that the soul can live on after death and does not require a body to have identity, these New Testament references confirm the same:
(1)
Matthew 10:28Fear not them which can kill the body, but are not able to kill the soul. This verse could have no meaning if the soul ceased to exist at physical death.
(2)
Luke 12:20This night thy soul shall be required of thee.
(3)
Revelation 6:9; Revelation 20:4In these verses John tells about seeing the souls of them that had been slain.
(4)
Revelation 18:13merchandiseof slaves and souls of men. Manifestly the word soul in this verse does not mean persons, for it is contrasted with slaves, who are living beings up for sale.
(5)
See also Acts 2:27; Acts 2:31, where Christ’s soul is said not to have been left in Hades. His soul here is almost synonymous with his spirit, which he commended unto God when he died. Luke 23:46.
(6)
In summing up the meaning of soul, let us repeat again. The word soul refers to any and all of the manifestations of life, both human and animal, material, mental, or emotional, both in the body and out of the body. It is a very inclusive word.
Question 7What is the relation of soul to spirit?
(1)
Sometimes the two words mean practically the same thing. The spirit can be called soul because the soul is the manifestation of the life produced by the spirit. Thus it is used in Acts 2:27; Revelation 6:9; Revelation 20:4; 1 Kings 17:21-22; Luke 12:20.
Don DeWelt correctly says, The soul, or life in the blood of man is never called spirit. But the eternal invisible spirit is sometimes called soul or life. (From YOU AND ME AND GOD.)
(2)
Man IS not a spirit (as God is), but he HAS a spirit. Man both IS and HAS a soul, which can be surrendered, as Elijah said in 1 Kings 19:4, O Lord, take away my life (nephesh).
(3)
When the word soul refers to animal creatures, or to the life which is in the blood, it has little or no relation to spirit.
(4)
The soul, or life manifested, is the result of the inbreathing of the divine spirit. The soul is the sum of all the personal manifestations of the life which springs from the spirit. It is our personal identity, and will be preserved at the coming of the Lord Jesus.
Question 8Is the soul immortal?
As you can understand by what has been said in this article, if by soul we refer to animal life or something similar, of course the soul is not immortal and can die. The word soul often means the person himself, and when used with this meaning, anyone would admit that the soul will die.
However, in those references where the word soul is practically synonymous with spirit, we would expect to find the soul continuing a conscious existence after physical death, and we do find just that.
We have avoided using the term immortal soul because the Scriptures do not use that particular expression, and we desire to speak where the Scriptures speak and be silent where they are silent.
However, this does not cancel out the precious hope of the child of God that when is absent from the body, he will be at home with the Lord. 2 Corinthians 5:8-9. This cannot refer to our existence after the resurrection, for we shall have a body then. 1 Corinthians 15:44. At death our spirit leaves the body. Then while we are absent from the body, we may be present with the Lord (if we have been saved by accepting Christ).
A similar thought is given in Philippians 1:23, where Paul expressed himself as being in a strait (or quandary), desiring both to remain on earth so he could help the Philippians develop in their faith, and a desire to depart and to be with Christ, which is far better. If there is no conscious existence after physical death until the resurrection, this verse does not make much sense. If that were the case, Paul just as well have been patient, for no one will see Christ until the resurrection, and we shall all see Him at the same time.
We prefer to hold the belief that Stephen evidently held. When Stephen was being stoned to death, he saw the heavens opened, and Jesus standing at the right hand of. God. Stephen prayed, Lord Jesus, receive my spirit. He expected to go where Jesus was, and so do I. Act. 7:55-59.
The Scriptural teaching that we may depart and be with the Lord is one of the greatest comforts of the gospels to the Christian. We thrill to know that we are only two or three heartbeats away from the Lord. Besides this hope of the future life, there is the ever present hope that the Lord Jesus may come this day, even before we die.
Both of these hopes are most precious to those who have accepted the Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with him. 1 Thessalonians 5:10.
(For information, write Wilbur Fields, Box 356, Oregon, Missouri.)
2 Thessalonians 3:1
Text (2 Thessalonians 3:1)
**1 Finally, brethren, pray for us, that the word of the Lord may run and be glorified, even as also it is with you;
Translation and Paraphrase**
(Finally) brethren, for the future (please) be praying for us, that the message of the Lord may run (without ceasing) and be glorified (in the lives of many people) just as (it) also (does) among you.
Notes (2 Thessalonians 3:1)
How often Paul asked for prayer. (See notes on 1 Thessalonians 5:25, par. 1.) Do you ever pray for preachers and missionaries? They are only men. They need your prayers.
Notice how unselfish Paul’s prayer was. He did not ask for prayers for his own ease, but only that the word of God may make progress.
Please recall now the chapter topic of chapter three, Withdraw from idlers, and recall point I in the outline of chapter 3, Request for prayer (2 Thessalonians 3:1-2).
The word finally does not necessarily indicate a conclusion, but only a new phase of discussion which does happen here to be the closing one. (The Greek is to loipon, for the future, what remains, hereafter, henceforth, for the rest.)
Note that the gospel is the word of the Lord, and not the wisdom of men.
Paul speaks here of the word of the Lord as living and moving. Compare Hebrews 4:12. Also Psalms 147:15. The word of God is not a dead writing, but a dynamic living power.
The gospel needs free course. It can be hindered by opposition and sometimes almost stopped altogether. A runner could not make very good time running in a junk yard, Satan likewise makes the path of the gospel a real obstacle course, But prayer can clear out the obstacles.
How different this verse sounds from popular denominational expressions. Men say, Pray for a great moving of the Spirit. Paul said, Pray that the word of the Lord may run and be glorified. (Amer. Stan. Vers,)
Paul compliments the Thessalonians by indicating that the word of the Lord had free course in their hearts. This was a deserved compliment. But it is one that can easily be lost. We cannot rest on past laurels. The word of God must continue its course in our hearts without letup.
2 Thessalonians 3:2
Text (2 Thessalonians 3:2)
**2 and that we may be delivered from unreasonable and evil men; for all have not faith.
Translation and Paraphrase**
And (please pray also) that we may be delivered from perverse (men, such as are out of their divinely appointed place and manner of life) and (from) evil men. For (it goes without saying that) the faith is NOT (held) by all (people. And these unbelieving men would hinder us if they could).
Notes (2 Thessalonians 3:2)
Paul did not ask for prayer merely to escape hardship and persecution. Compare 2 Thessalonians 3:1. He wanted to be delivered from the restraint that wicked men would impose on his preaching.
Everywhere Paul went he faced unreasonable and wicked men, such as he described here. In fact he was facing such men in Corinth at the time this letter was written. See Acts 18:6; Acts 18:12.
The word translated unreasonable (Gr., atopos) means out of place, not befitting, unbecoming, improper, wicked unrighteous. (Thayer). The Amplified New Testament renders it perverse and the New English Bible as wrong-headed. (We like that rendering.)
It has always been true that all men have not faith. Those without faith are not to be relied on without caution. They often plot and persecute in an attempt to hinder the preaching of the gospel. Even Jesus would not commit himself to men, because he knew all men, and knew what was in man. John 2:24-25.
Some people will never believe, no matter how clearly and tenderly the gospel is preached to them. We can only pray that we may be delivered from such men.
2 Thessalonians 3:3-4
Text (2 Thessalonians 3:3-4)
**3 But the Lord is faithful, who shall establish you, and guard you from the evil one. 4 And we have confidence in the Lord touching you, that ye both do and will do the things which we command.
Translation and Paraphrase**
But (though there are many men who have no faith,) the Lord is (always) faithful. (It is he) who will strengthen (and make) you (firm in the faith) and (will) keep you from (Satan) the evil one.
And we have confidence in the Lord concerning you (knowing that the Lord works within us all,) that you both (now) do and will (continue to) do the things which we command you.
Notes (2 Thessalonians 3:3-4)
Men may be naturally wicked and actively engaged in evil against us, but the Lord is faithful. He will keep us from evil (or from the evil one). He that is within us is greater than he that is in the world. 1 John 4:4.
Paul prayed in 2 Thessalonians 2:17 that God would stablish them. Now in this verse he expresses confidence that God would do that very thing. (See notes on 2 Thessalonians 2:16-17 for more about being stablished.)
Many verses in the New Testament teach us that the Lord will keep Christians from evil. These are precious promises.
a.
Jude 1:24: Now unto him that is able to keep you from falling.
b.
1 Peter 1:5: You who are kept by the power of God.
c.
2 Peter 2:9: The Lord knoweth how to deliver the godly out of temptation.
John 17:15: I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.
e.
See also 1 Corinthians 10:13.
However, many verses also warn us that we can refuse to avail ourselves of God’s keeping power and thus we can fall away.
a.
Galatians 5:4: Ye are fallen from grace.
b.
Hebrews 3:12: Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.
c.
Hebrews 4:11: Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.
The power of God which can keep us from Satan is ours for the taking. But we ourselves have to do the taking, and when we have once taken it, we must hold it fast.
The thing that made Paul confident about what the Thessalonians would do was his confidence in what God would do for them. God’s faithfulness inspires confidence in the faithfulness of God’s children.
The things which Paul commanded the Thessalonians were undoubtedly those traditions which they had been taught, whether by word, or by this epistle. 2 Thessalonians 2:15.
Paul’s confidence in his converts was a real joy to him. He had no confidence in what evil men might do. But he had confidence in what his Christian brethren would do. Compare 2 Corinthians 7:16: I rejoice therefore that I have confidence in you in all things.
2 Thessalonians 3:5
Text (2 Thessalonians 3:5)
**5 And the Lord direct your hearts into the love of God, and into the patience of Christ.
Translation and Paraphrase**
(We desire not merely that you perform those things which we command you,) but may the Lord (actually) guide your hearts (by a straight path) into (an attitude of mind in which you will truly possess) the love of God, and into the patience and steadfastness) of Christ. (These divine qualities are needed by us all.)
Notes (2 Thessalonians 3:5)
Again the apostle is on his knees: His prayer in this verse expresses the longing so often stated in the Thessalonian letters that they might be made perfect and become like the Lord.
Our feelings toward all men should not be mere human feelings, but we should have within us the love of God and the patience of Christ. These were the feelings that Paul wanted the Thessalonians to have.
The word direct (kateuthuno) means to make straight, guide, direct. (Thayer). In the N.T. it is found only here and in Luke 1:79. In the Gr. O.T. it is found in Solomon’s prayer: Prepare their (the people’S) hearts unto thee. 1 Chronicles 29:18; 2 Chronicles 19:3. King Jehoshaphat prepared his heart to seek God.
Like a bee making a straight line to his hive, our hearts should be so prepared and directed by the divine nature within us that they will go straight and without wavering into the will of God.
Paul prayed that the Lord would direct their hearts into two things:
(1)
The love of God. This does not mean that they should come to be loved by God, for they had already shared His love when they were saved. Rather it means that they should come to have so much of the love of God within them that it would shine forth out of them.
(2)
The patience of Christ. The word patience (hupomone) here means steadfastness or endurance. It is not limited to patiently waiting for Jesus to come back, but it signifies that we should have the same patient disposition that Christ had. Let us run with patience the race that is set before us. Hebrews 12:1.
2 Thessalonians 3:6
Text (2 Thessalonians 3:6)
**6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received of us.
Translation and Paraphrase**
But we command you, brethren, by the name (and therefore by the authority) of the Lord Jesus Christ, that you (refuse to associate with and) withdraw yourselves from every brother (any Christian) who is walking (and conducting his daily life) in a disorderly manner (like a soldier out of the ranks,) and (is) not (walking) according to the traditions which ye received from us.
Notes (2 Thessalonians 3:6)
In 2 Thessalonians 3:4 Paul expressed confidence that the Thessalonians would obey his commands. Now he gives one. Don-’t associate with Christians who won-’t work.
Walking disorderly in this verse applies to a refusal to work. See 2 Thessalonians 3:11-12.
This command is not addressed to an evangelist, or bishop, or elder, but to the brethren, the whole church.
The command is given in the name of Christ, that is, by His authority. Paul did not give this command on the authority of his own likes and dislikes.
There are several types of sinners mentioned in the New Testament, from whom we are to withdraw ourselves. In every case these are (professed) church members who do these things. We can-’t withdraw ourselves from all the sinners in the world without going out of the world, but certain things are not to be tolerated if one who is called our brother (fellow-Christian) does them.
(1)
Romans 16:17Avoid those which cause divisions and teach doctrine contrary to that which we have learned.
(2)
1 Corinthians 5:11Do not keep company with a Christian brother who is a fornicator, covetous, idolater, railer, drunkard, or extortioner.
(3)
1 Timothy 6:5Withdraw from those who will not consent to the words of Christ, but dispute perversely, and think that godliness is a way of gain.
(4)
2 John 1:10Receive not into your houses those who bring not the true doctrine about Christ.
(5)
Matthew 18:15-17Reject those who wrong you, if they will not make it right after you go and tell them.
(6)
2 Thessalonians 3:6; 2 Thessalonians 3:10-12Withdraw from church members who will not work. 2 Thessalonians 3:14.
The word disorderly means out of the ranks (often used to refer to soldiers out of the ranks), disobedient to the prescribed order or rule, irregular. The same word is used in 2 Thessalonians 3:11. In this chapter it refers to those who would not work but were busybodies, meddling in other people’s business.
Notice carefully that we are only to withdraw from those who walk disorderly. Walk is a present participle, indicating a continuous manner of conduct. There is a great deal of difference between an occasional lapse in doing our duty to God and in walking that way consistently.
Concerning the traditions which Paul insisted that they obey, see the notes on 2 Thessalonians 2:15.
2 Thessalonians 3:7-8
Text (2 Thessalonians 3:7-8)
**7 For yourselves know how ye ought to imitate us: for we behaved not ourselves disorderly among you; 8 neither did we eat bread for nought at any man’s hand, but in labor and travail, working night and day, that we might not burden any of you:
Translation and Paraphrase**
For you yourselves know how you ought to imitate us (in the way we lived), because we were not (like) disorderly (soldiers while we were) among you:
Neither did we eat (and get our) bread free gratis from anyone, but (we obtained our food) by (fatiguing) labor and (hard) toil, working day and night, so that we would not (be a) burden (to) any of you.
Notes (2 Thessalonians 3:7-8)
Often I have marvelled that Paul never hesitated to urge people to follow him. We are all aware of our own failings, and are therefore reluctant to tell people to imitate us. But the people in most churches will never rise higher than their leaders. So if the ministers and leaders do not set an example for the people to follow, the people will not rise to new spiritual heights. We should not boast about doing good, but we should not hesitate to be a visible and unashamed example.
Note these other Scriptures where Paul speaks about people following (or, more correctly, imitating) him: 1 Corinthians 11:1; Philippians 3:17; 1 Thessalonians 1:6.
The Thessalonians were commanded to withdraw from every brother who walked disorderly and would not work. (See notes on 2 Thessalonians 3:6.) Paul could say without any hesitation that he himself had NOT walked disorderly among them as far as working was concerned. He had gone far beyond the demands of duty and necessity.
Eating bread for nought means eating free gratis, or at someone else’s expense. (The Gr. is dorean, the accusative of dorea, used adverbially.)
Concerning how Paul worked night and day and labored and toiled, see notes on 1 Thessalonians 2:9.
Lest anyone think by this verse that ministers have no right to impose upon their people the burden of supporting them, read the next verse, 2 Thessalonians 3:9.
2 Thessalonians 3:9
Text (2 Thessalonians 3:9)
**9 not because we have not the right, but to make ourselves an ensample unto you, that ye should imitate us.
Translation and Paraphrase**
(Now we did) not (labor to support ourselves) because we do not have authority (to demand support from you), but so that we could (both be and) give ourselves (as) an example to you, so that you might imitate us (with confidence that you would be doing what is right).
Notes (2 Thessalonians 3:9)
Numerous Scriptures indicates that ministers of the gospel have the right to receive support. See Matthew 10:10; 1 Corinthians 9:14; 1 Timothy 5:17; Luke 10:7.
This verse repeats the thought of 2 Thessalonians 3:7 that Christian leaders should set an example for people to follow, if they expect the people to rise to greater heights in their service to Christ.
Concerning the word ensample (Gr., tupos) see notes on 1 Thessalonians 1:7, par. 2.
Concerning the matter of being followers (or imitators) of Paul, see notes on 2 Thessalonians 3:7-8, paragraphs 1 and 2.
Paul worked for three reasons.
(1)
To make himself an example of how every Christian should work.
(2)
To deprive his enemies of any opportunity of saying that he was preaching for money. See 2 Corinthians 11:9; 2 Corinthians 11:12.
(3)
Also Paul felt that preaching the gospel without charge was for him a bonus of service that he wanted to give. See 1 Corinthians 9:14-18.
2 Thessalonians 3:10
Text (2 Thessalonians 3:10)
**10 For even when we were with you, this we commanded you. If any will not work, neither let him eat.
Translation and Paraphrase**
(We set you an example of how you ought to work and support yourselves. You must all do likewise.) Because even while we were (in Thessalonica) with you, we kept commanding you that if any (man) did not desire to be working (and wouldn-’t work), don-’t let him eat.
Notes (2 Thessalonians 3:10)
The saying, He who will not work shall not eat, is famous in American history. Captain John Smith of the Jamestown colony laid down that rule in Virginia.
However, the principle is much older than John Smith. Paul said practically the same words to the Thessalonians. And the principle goes clear back to the time of Adam when God said, In the sweat of thy face shalt thou eat breat, till thou return unto the ground. (Genesis 3:19). He who is able to work and unwilling to do so shall not be fed. Compare Ephesians 4:28; Romans 12:11.
Christianity is a religion for working men. Jesus was a carpenter. (Mark 6:3). Peter was a fisherman. Paul was a tentmaker. (Acts 18:3).
In the first letter to the Thessalonians Paul wrote about this matter of people who would not work. There he besought and exhorted them to, Do your own business, and to work with your own hands, as we commanded you. 1 Thessalonians 4:10.
Evidently the loafers had not paid attention to Paul’s exhortation in his first letter. So now in this letter, Paul states the matter as a command and puts some real teeth into it. No work, no eat.
The statement, We commanded you, is in an imperfect tense, which indicates repeated action in past time. Therefore we have rendered it in our translation, We kept commanding you.
2 Thessalonians 3:11
Text (2 Thessalonians 3:11)
**11 For we hear of some that walk among you disorderly, that work not at all, but are busybodies.
Translation and Paraphrase**
(We repeat our command about working,) for we keep hearing that some (among you) are walking disorderly (like the out-of-rank soldiers we mentioned), not working (at all), but going around (the) work, (bustling, and piddling around with trifling, useless matters).
Notes (2 Thessalonians 3:11)
It seems to be a pet notion of some Bible interpreters to think that these people in the Thessalonian church who were not working were the people who thought that the Lord had come (or was coming very soon). Their idleness is assumed to have been caused by their faulty ideas about the Lord’s coming.
The Scripture makes absolutely no connection between the fact that these people were loafing and their faulty notions about the Lord’s coming. The habit of idleness may have been part of their background, as many of the Greeks were not very ambitious about physical work. Compare Titus 1:12, and the notes on 1 Thessalonians 4:11-12.
Concerning this matter of walking disorderly, see the notes on 2 Thessalonians 3:6, paragraphs 2 and 6.
Paul had no doubt received frequent reports from people coming in and out of Corinth about things that were happening in Thessalonica. He kept hearing (imperfect tense) that some of them were not working.
There is a little play on words in this verse which is not apparent in English. We have tried to bring it out in our translation and paraphrase.
Paul said that he heard that some were not working (Gr., ergadzomai), but were busybodies (Gr., periergadzomai). Periergadzomai has the meaning of going around the work (as if dodging it), or bustling about uselessly, busying one’s self with trifling, needless, useless matters. It is used to describe people who are meddlesome in the affairs of others. See 1 Timothy 5:13.
Moffatt renders the phrase cleverly: Busybodies instead of being busy.
2 Thessalonians 3:12
Text (2 Thessalonians 3:12)
**12 Now them that are such we command and exhort in the Lord Jesus Christ, that with quietness they work, and eat their own bread.
Translation and Paraphrase**
But such as these (who are not working) we command and exhort in the Lord Jesus Christ (by His name and authority) that they, while working with quietness (and not meddling in the business of others), eat their own bread (which they have earned themselves).
Notes (2 Thessalonians 3:12)
The idlers in the Thessalonian Church were restless and meddlesome, not quiet and industrious. It is usually true that people who have no business of their own try to meddle in the business of others.
The word quietness in this verse is from the same root as the word quiet in 1 Thessalonians 4:11, where Paul told them to study to be quiet. See notes on that verse.
Every Christian mechanic or professional man should know that he is expected to give his very best service in return for the pay he receives. When we serve our masters, we serve the Lord Christ.
Those who had been idle were to earn and eat THEIR OWN bread. The words, their own, are emphatic.
2 Thessalonians 3:13
Text (2 Thessalonians 3:13)
**13 But ye, brethren, be not weary in well-doing.
Translation and Paraphrase**
But (we must say to all of) you, brethren, do not become weary in doing good.
Notes (2 Thessalonians 3:13)
Life becomes tiresome, and boresome, and seems futile to all of us at times. But we should not get weary of the duties of life so as to desire idleness. Discharge all your duties faithfully, whether secular or religious. God’s rest lies ahead of us. See Hebrews 4:9 and Revelation 14:13.
Galatians 6:9: And let us not be weary in well-doing: for in due season we shall reap, if we faint not.
1 Corinthians 15:58: Be ye steadfast, unmovable, always abounding in the work of the Lord.
To become weary (Gr. egkakeo) means to lose courage, become weary, faint, flag. It is used in Ephesians 3:13 where Paul urges that ye faint not at my tribulations. Also in 2 Corinthians 4:1; 2 Corinthians 4:16.
We like J. B. Phillips translation of this verse. And the rest of youdon-’t get tired of honest work.
2 Thessalonians 3:14-15
Text (2 Thessalonians 3:14-15)
**14 And if any man obeyeth not our word by this epistle, note that man, that ye have no company with him, to the end that he may be ashamed. 15 And yet count him not as an enemy, but admonish him as a brother.
Translation and Paraphrase**
But if anyone (will) not obey our word (which we send) through (this) epistle, take not of this (person, and then be careful) not to keep company with (or get mixed up together with) him, so that he may be ashamed (and repent).
But (even while shunning him) do not consider him as (if he were) an enemy, but keep exhorting him as a brother (for such he still is, even though an erring one).
Notes (2 Thessalonians 3:14-15)
Some people are just too stubborn and willful to be treated gently. They do not appreciate nor respond to kindness. But few people can bear the test of being left severely alone. Therefore Paul tells us that if any church member will not obey the instructions in this letter that his Christian brothers are to take notice of him and have no company with him. If he will not repent because the apostles of Christ have spoken, he must be made ashamed of his course by seeing that it is repudiated by the church.
Christians never should shun one of their sinning brethren because they desire to make him a laughing-stock, but so that, feeling ashamed, he may quickly make himself right with God and his brethren.
For a list of evil which are not to be tolerated, and from which we should withdraw, see notes on 2 Thessalonians 3:6, par. 5.
The command, Have no company with him, (Gr., sunanamignumi) means not to get mixed up together with him, nor to keep company or be intimate with him.
The object of all church discipline is to save and not to punish. We leave all punishing strictly in the hands of God. Note that even in 1 Corinthians 5:5, where Paul told the church to put out the incestuous man, that this was done so that his fleshly instincts would be destroyed and his spirit saved in the day of the Lord Jesus.
We are not to hate the offending brother nor consider him as our enemy. Rather we should weep over him. Leviticus 19:17: Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbor, and not bear sin because of him. (Amer, Stan. Vers.)
2 Thessalonians 3:16
Text (2 Thessalonians 3:16)
**16 Now the Lord of peace himself give you peace at all times in all ways. The Lord be with you all.
Translation and Paraphrase**
Now may the Lord of peace himself give the peace (of heaven) unto you throughout everything (you do and) in every manner (that He can provide it). The Lord be with all of you.
Notes (2 Thessalonians 3:16)
The church in Thessalonica had passed through stormy waters. The apostle prays that God may now give them peace in the harbor of His care.
In our outline, this prayer that closes chapter three is called (obviously enough), Prayer for peace.
Although much of the third chapter of II Thessalonians contains strong words, it closes with sincere good wishes and a prayer for peace.
This peace is not a far-off peace, but a peace now, and by every possible means.
For the meaning of the title, God of peace, see notes on 1 Thessalonians 5:23, par. 3.
Paul, like Jesus, gave his followers the benediction of peace, John 14:27. Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.
2 Thessalonians 3:17
Text (2 Thessalonians 3:17)
**17 The salutation of me Paul with mine own hand, which is the token in every epistle: so I write.
Translation and Paraphrase**
(I close with) the salutation of (myself,) Paul, in my own hand (writing). (Watch for this salutation,) which is (my) sign in every (true) epistle (of mine). Thus I write.
Notes (2 Thessalonians 3:17)
Here Paul closed his epistle by adding the salutation in his own handwriting. The letter had thus far been written by one to whom he dictated, as was his custom, but now he adds this brief final salutation in his own handwriting. It was the proof that the epistle was truly from Paul. Perhaps their attention is called to this because of a false epistle. See notes on 2 Thessalonians 2:2, par. 10.
Certain other epistles close exactly as this one.
1 Corinthians 16:21The salutation of me Paul with mine own hand.
Colossians 4:18The salutation by the hand of me Paul. (Actually the Greek of these two verses is identified with that in 2 Thessalonians 3:17.)
Galatians 6:11See with how large letters I write unto you with mine own hand.
2 Thessalonians 3:18
Text (2 Thessalonians 3:18)
**18 The grace of our Lord Jesus Christ be with you all.
Translation and Paraphrase**
May the favor of our Lord Jesus Christ be with all of you. (Amen)
Notes (2 Thessalonians 3:18)
As in every one of Paul’s epistles, he closes with the benediction of grace, or divine favor. We are saved by grace. We live by grace. We shall praise God’s grace throughout the ages to come. Ephesians 1:6.
The word Amen is omitted in Nestle’s Greek text. (He does place it in the margin.) Also it is omitted by the American Standard Version and others. But it rests on fairly substantial authority, and we include it in our paraphrase. It seems so appropriate following the riches of this epistle. See notes on 1 Thessalonians 5:28.
STUDY SUGGESTIONS
Review the outline of II Thessalonians, chapter 3.
See if you can answer the Did You Learn? questions that follow immediately [see Chapter Comments].