2 Thessalonians 3

David Lipscomb Commentary On 2nd Thessalonians 32 Thessalonians 3:1 Finally, brethren, pray for us,—Paul here shows his faith in the efficacy of true and earnest prayers of the Christians. [It was a strength to know that he was remembered by those who loved him in the presence of God. It was no selfish interest that he had in view when he asks a place in their prayers; it was in the interest of the truth with which he was identified. How much a Christian teacher’ s power, increasing as time goes on, comes from the accumulation of intercession from his spiritual children! Paul left Christians praying for him everywhere. (Romans 15:30; 2 Corinthians 1:11; Ephesians 6:18-19; Colossians 4:3.) In all these cases the request is for active help in his work of evangelizing.]that the word of the Lord may run—This evidently ex­presses the desire that they pray that the gospel might not meet with obstruction, but that it might be spread abroad with great rapidity. The gospel would spread rapidly in the world if all the obstructions that men have erected were removed; and he exhorts them to pray for their removal.and be glorified,—He was anxious that the gospel should not go halting and picking its steps, but like “a strong man to run his course,” overlapping all barriers and prejudice and hatred, may meet with no check in its onward course, but spread ever further and wider, from city to city, from country to country, till “ the earth shall be full of the knowledge of Jehovah, as the waters cover the sea.” (Isaiah 11:9.)even as also it is with you;—The word was glorified among them by their receiving it as the word of God and trusting it. (1 Thessalonians 1:2-7.) It was glorified by the manifest influence it had on their conduct and by their work of faith and patience of hope.2 Thessalonians 3:2and that we may be delivered from unreasonable and evil men;—This clause is an amplification of the words “ may run and be glorified.” The impediments to the gospel prog­ress were— except when they were overruled for good— such persecutions as these. [When Paul expressly requests the Ephesians (6:19, 20) and the Colossians (4:13) to pray that he may have boldness, and when God, on the very occasion of which Paul is now speaking, sees it needful to address him in the words, “ Be not afraid, but speak and hold not thy peace: for I am with thee, and no man shall set on thee,” we need not scruple to ascribe to him so much apprehension of danger as would prompt him to ask the Thessalonians to pray for his deliverance. The actual circumstances in which Paul was, and what the dangers were, may be learned from Acts 18:9-17, this Epistle having probably been written during the latter part of Paul’ s resi­dence in Corinth.

It was perhaps in direct answer to the prayers for which Paul here asked that he received the vision of assurance of our Lord, and Gallio was moved to quash so abruptly the proceedings of the Jews.]for all have not faith.—In this the apostle refers to the Jews who boasted of their faith in the true God, who assumed to themselves the appellation of lovers of wisdom and truth. [But perhaps the Jews were not the most serious enemies of faith. It is not a want of susceptibility of faith in the most desperate class of sinners of which Paul speaks, but of the actual destitution of faith in some to whom the gospel came.

And the fact is stated in general terms as something that holds good, as with the force and regularity of a law wherever the gospel is preached. Perhaps these are the most serious ene­mies of faith. With many their hostility, often bitter in its tone and manifestly anxious to wound, creates a feeling of sorrow and shame rather than of alarm or doubt. They may do less harm than those who, without denying Christ, render him no true service. For these create an atmosphere of in­difference to the Lord Jesus Christ and to his service. Un­reasonable and wicked men may often escape public notice, while the influence of their characters and lives is wholly hos­tile to faith.

We need, then, to watch, not only against the open and confessed adversary, but also against the unsuspected and secret source of danger.]2 Thessalonians 3:3 But the Lord is faithful,—While we cannot trust men, God is faithful to his promises and purposes. We can always trust in him; and when men are unbelieving and perverse and disposed to do wrong, we can always go to him and always find in him one in whom we may confide. [We often come to know, to our deep sorrow and disappointment, that “ all have not faith.” We see how they turn away from the truth.

Many who once gave promise of faith and zeal in the cause of Christ abandon it. At such times how consoling it is to be able to turn to the Lord who is faithful, and who never fails his devoted followers.]who shall establish you,—He will make you firm and stead­fast.and guard you from the evil one.—He will keep you from all the evil these unbelieving men wish to bring upon you. [Their safety is insured by the Lord’ s fidelity, but it requires their own obedience.]2 Thessalonians 3:4 And we have confidence in the Lord touching you, that ye both do and will do the things which we command.—He had confidence that the Lord would so lead them that they both then did and would continue to do what he commanded them to do.2 Thessalonians 3:5 And the Lord direct your hearts into the love of God,—The Lord directs the hearts of those who trust and pray the Lord to direct their hearts. He prays also that their hearts may be willing to receive and act upon the directions the Lord gives. These Christians already cherished the love of God in their hearts more and more into the reception of that love which moves God. Paul’ s desire was that they should have the same love that God had, and unto the patient waiting under the evil threatened, that marked the course of Christ.and into the patience of Christ.—Christ was patient under all trials and persecutions. Paul desired that Christians might love as God loved man and be patient under all persecutions as Christ was in his.2 Thessalonians 3:6 Now we command you, brethren, in the name of our Lord Jesus Christ,—To do a thing in the name of the Lord Jesus Christ is to do it for him and as he directs.

Do it by his authority; do it as his servant, for his honor and glory.that ye withdraw yourselves from every brother that walk­eth disorderly, and not after the tradition which they received of us.—To walk disorderly was to violate any of the teachings they had heard from the apostle. He had given the true teachings of God, and any other walk was disorderly.

From these disorderly persons he commands all Christians to with­draw themselves. (Verse 14.) The withdrawing from them meant more than a public announcement of the elders— that “ ye withdraw” from them.2 Thessalonians 3:7 For yourselves know how ye ought to imitate us: for we behaved not ourselves disorderly among you;—Paul endured all the trials and sufferings, but never sought deliverance from any of them. Probably the most intense suffering that he endured was the anxiety and care for the churches; the sympa­thy he had for the weak, the anxiety for maintaining the truth, and the deep anguish and sorrow he felt over the Christians turning from the truth. I can claim this much in common with Paul, the most oppressive care that comes upon me, the deepest suffering I endure, far above all physical pain, is the anxiety I have to see the children of God stand firm to his truth, the oppressive sorrow that comes to my soul, when I see those who know the truth lightly turn from it and from God to the weak and beggarly institutions and provisions of men. These things certainly being true, the apostles and their associates are examples to all others for all time and all coun­tries as to how the truth of God is to be spread abroad.2 Thessalonians 3:8neither did we eat bread for nought at any man’ s hand,—When an evil prevailed, Paul was ready to show his condem­nation of it by both precept and example. Because of their sin in this direction he was more careful to set them an example of industry that he might not be dependent upon them. That prevented his being an example to others in his labor in spreading the gospel.but in labor and travail, working night and day, that we might not burden any of you:—This he did lest his influence should be weakened and the gospel hindered. Of his course at Corinth he said: “ When I was present with you and was in want, I was not a burden on any man; for the brethren, when they came from Macedonia, supplied the measure of my want; and in everything I kept myself from being burdensome unto you, and so will I keep myself.’’ (2 Corinthians 11:9.) He certainly intended this to be an example to the preachers as well as to others, and shows that he did not regard his inspiration as placing him on a plane that prevented his being an example to others in his labor of spreading the gospel.I do not believe he intended this as an example to others, that they were not allowed to accept help in their preaching, for he here asserts his right to receive help and in other pas­sages reproves Christians for not aiding him, and approves them for helping him as a means of securing their own salva­tion so as to place it beyond doubt that a teacher may receive help and that it is a duty, the neglect of which imperils their salvation, laid on Christians to help him who teaches the word. 2 Thessalonians 3:9not because we have not the right,—[Paul had the right of maintenance from the churches among whom he labored, but for the sake of those who became obedient to give them an example of diligent working, and to remove every impedi­ment to the progress of the gospel, he often waived his rights. This he did at Thessalonica (1 Thessalonians 2:6; 1 Thessalonians 2:9); at Corinth (Acts 18:3; 2 Corinthians 11:9); and at Ephesus (Acts 20:34); in all these places he labored for his maintenance as a tent-maker.]but to make ourselves an ensample unto you, that ye should imitate us.—He says this to encourage them to cultivate a habit of industry and self-reliance, that he might cast out the disposition of idleness and begging, which are wholly incom­patible with the spirit of Christ.2 Thessalonians 3:10 For even when we were with you, this we commanded you, If any will not work, neither let him eat.—There was and is no obligation resting on a Christian or a church to help or feed an idle, lazy sponge who is able to work. This is true of both men and women. The obligation is imperative to help the helpless. Christ is personified in these. In so doing we help Christ.

But Christ never was personified in an individual, man or woman, able but unwilling to work for a living. Christ has no sympathy for such people, every true Christian, like Paul, is unwilling to be a tax, to be a burden upon others when it is possible to help self.

Cases present themselves frequently that are difficult to determine what to do. An able­-bodied, lazy father and husband leaves a worthy and strug­gling wife and children to suffer. It is impossible to help them without helping him in his laziness. One course seems right in this case to relieve the personal and present needs of the wife and children as far as possible, show a sympathy for them, and withhold from him, while dealing candidly and firmly with him. It will work a cure if anything will.[Paul saw that the gospel was to be propagated chiefly by its splendid effects on the lives of all classes of society, and he realized that almost the first duty of the church was to be respected, and so he not only exhorts the individual members to independence, but he lays down the principle that no eco­nomic parasite is to be tolerated in the church. This forms an important complement to the teachings of Jesus.]2 Thessalonians 3:11 For we hear of some that walk among you disorderly,—[This explains how he came to speak upon the topic.

Hitherto he has only been giving directions without assigning any reason for so doing. It was not simply that he heard that there were such persons at Thessalonica; he knew about them, who they were and how they were deporting themselves.

Further word had reached him since the first Epistle was written. (1 Thessalonians 4:11; 1 Thessalonians 5:14.) Now he singles out the offenders and severely censures them.]that work not at all, but are busybodies.—Busybodies are busy only with what is not their own business. This is, as a matter of fact, the moral danger of idleness in those who are not otherwise vicious. “ And withal they learn also to be idle, going about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.” (1 Timothy 5:13.) [Where men are naturally bad, it multi­plies temptations and opportunities for sin; Satan finds some mischief for idle hands to do. But even where it is the good who are concerned, as in the passage before us, idleness has its perils. The busybody is a real character, who, having no steady work to do, which must be done whether liked or dis­liked, and is therefore lonesome, is very apt to meddle with other people’ s affairs; and meddle, too, without thinking it is meddling. One who is not disciplined and made wise by reg­ular work has no idea of its moral worth and opportunities nor has he, as a rule, any idea of the moral worthlessness and vanity of such an existence as his own.]2 Thessalonians 3:12 Now them that are such we command—He directs this command, though indirectly and in the third person, to those very persons; it was to be expected that all would be present at the reading of this Epistle (1 Thessalonians 5:27), and that all would be listening to it. The term command is a severe word and is used four times in this chapter. (Verses 4, 6, 10.)and exhort—This word would break the seeming sternness, and introduces the grounds on which the appeal was made.in the Lord Jesus Christ,—When Paul was in Thessalonica he taught them what their daily life should be in order to please God; and he exhorted them, as those who abode to­gether in living fellowship with the Lord Jesus Christ, that now they should more and more strive to excel therein. (1 Thessalonians 4:1.)that with quietness they work, and eat their own bread.—Paul had already bidden these mischief-makers to quietly do their own work and eat their own bread (1 Thessalonians 4:11), and not that of their honest and laborious brethren.

Honesty, in­dustry, attention to one’ s own business, freedom from tattling, and mischief-making are cardinal and essential virtues in the religion of Jesus Christ. To follow these adds so much to the happiness of a community.2 Thessalonians 3:13 But ye, brethren, be not weary in well-doing.—While Paul commands all who are able to eat their own bread, be quiet, and not meddle, he cautions them not to cease to render assistance to the needy, to do good to all, as the opportunity affords.

This is in perfect harmony with the foregoing in­structions. Nothing discourages giving to the needy like having the lazy and meddlesome seeking support.2 Thessalonians 3:14and if any man obeyeth not our word by this epistle,—Paul makes obedience to the things he teaches in this Epistle a test of discipleship. He did the same in the first Epistle. (4:3-7.) He did this because he wrote under the inspiration of the Holy Spirit, and to obey that which was thus taught is to obey God.note that man,—The first step was to discriminate between those who obeyed and those who did not. The second was to note him as disobedient.that ye have no company with him,—Refuse him that social companionship that would encourage him in the wrong way. While refusing to regard him as walking as an orderly Chris­tian should, they were yet to admonish him as a brother to return to an orderly walk in the Lord.to the end that he may be ashamed.—While they were re­quired to keep no company with them, they were not to count him as an enemy, but to entreat and admonish him as a brother. The apostle says: “ I wrote unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; with such a one no, not to eat.” (1 Corinthians 5:11.) Discipline consists in admonishing, warning, and persuading; in separating them for a time from the fellowship of the church, yet continuing to admonish as a brother before the final exclusion comes.

Cutting one off is not discipline; it is the end and failure of discipline. The steps taken to save one is the discipline.2 Thessalonians 3:15 And yet count him not as an enemy, but admonish him as a brother.—[Though deprived of church privileges, and shut out from fellowship with the members of the church, he was not to be counted hopeless.

This discipline was to be ex­pected to terminate in his repentance and restoration. And for this end, he was to be admonished as a brother.]2 Thessalonians 3:16 Now the Lord of peace himself give you peace at all times in all ways.—The Lord of peace signifies not only that he can bestow peace, but also and primarily that it is his own tribute. He has peace because he sees the end from the beginning, and is unassailable in his righteousness and sov­ereignty. He gives his own peace by enabling men to rely upon him, to accept his will— that will which shall certainly be accomplished— and by lifting them up above anxiety into his own security.The Lord be with you all.—[The prayer is based upon the promises of the Lord Jesus (Matthew 18:20; Matthew 28:20), and accords with his name—“ and they shall call his name Immanuel; which is, being interpreted, God with us” (Matthew 1:23), and indeed, just a short while before this Epistle was written Paul had heard the Lord say unto him: “ I am with thee, and no man shall set on thee to harm thee” (Acts 18:10). Thus with the comfort wherewith he himself had been comforted, Paul sought to comfort others. (2 Corinthians 1:4.)]2 Thessalonians 3:17 The salutation of me Paul with mine own hand,—Paul’s letters were usually written by an amanuensis. These last few verses, that he calls the salutation, or expression of his personal feelings in and for them, were written by his own hand.which is the token in every epistle: so I write.—This is given in every letter as the token of his love for them.2 Thessalonians 3:18 The grace of our Lord Jesus Christ be with you all.—In the Epistle to the Colossians it was: “ Grace be with you.” In that to the Galatians it was: “ The grace of our Lord Jesus Christ be with your spirit, brethren." But it was a solemn invocation of grace which Paul always wrote with his own hand.

With this invocation of grace he begins and with this he ends. For the one thing which he held was that all men needed to make them holy and happy here and hereafter is grace. Verse 1 2 Thessalonians 3Following the prayer which concluded the previous chapter, Paul, in this, urgently requested that the Thessalonians would continue to pray for him (2 Thessalonians 3:1-5). Various practical exhortations were then given (2 Thessalonians 3:6-15), especially with regard to busybodies and idlers. Paul’s autographic attestation and benediction (2 Thessalonians 3:16-18) conclude the letter. Finally, brethren, pray for us, that the word of the Lord may run and be glorified, even as also it is with you; (2 Thessalonians 3:1) What a remarkable thing it is that the apostle Paul should continually have felt himself to be in need of the prayers of others. He was about to address his beloved converts regarding some of their shortcomings; and if there was ever a time when a gospel preacher needs the prayers of others on his own behalf, it is at such a time. Moreover, it appears that Paul constantly solicited the prayers of his Christian converts. Finally … Many have pointed out the somewhat “catch-all” import of this word. “The Greek does not mean finally, but furthermore, to come to a conclusion, what remains is this, I shall only add - any of these phrases expresses the sense of the original.[1]Pray for us … Morris tells us that the words here are in an emphatic position in the original, thus giving an intensified meaning: “Pray continually, keep on praying (as you are doing); or he may mean, `Not only hold fast our teachings (2 Thessalonians 2:15), but also pray for us.’ “[2]That the word of the Lord may run and be glorified … This stresses the living, active and vital nature of the word of God, as well as the burning desire of its proponents to proclaim it. And be glorified … does not mean merely “to obtain applause,” as a successful runner; “It always implies the recognition or acknowledgment of inherent admirable qualities."[3]Paul was the most successful missionary who ever lived; and it could be that the inexhaustible fountain of his success was the sacred well of prayer. “How much of a Christian teacher’s power, increasing as time goes on, comes from the accumulation of intercession from his spiritual children!"[4][1] Adam Clarke, Commentary on the Holy Bible, Vol. VI (London: Carlton and Porter, 1829), p. 574. [2] Leon Morris, Tyndale Commentary, Epistles to the Thessalonians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1956), p. 140. [3] John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. [4] A. J. Mason, Ellicott’s Bible Commentary, Vol. VIII, 2Thessalonians (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 161. Verse 2 and that we may be delivered from unreasonable and evil men; for all have not faith.Unreasonable and evil men … Moffatt suggested “That the general aim of this passage is to widen the horizon of the Thessalonians, by enlisting their sympathy and interest on the part of others."[5] They were not the only ones who needed encouragement and the prayers of fellow-Christians. The characters from whom Paul sought deliverance were doubtless those violent and fanatical opponents whom Gallio drove from his judgment seat in Corinth (Acts 18:12-17). Their unreasonableness was apparent in the fact of their beating the ruler of the synagogue, it not being clear whether or not he was a member of their own party! For all have not faith … Adam Clarke told it like it is with this word ([Greek: pistis]). He said: The word here is without doubt to be taken for fidelity, or trust worthiness, and not for faith (in the subjective sense); and this is agreeable to the meaning given to it in the very next verse: “But the Lord is faithful."[6]Furthermore, as George Howard of the University of Georgia affirmed in his treatise published in The Expository Times, April, 1974, “fidelity, or faithfulness is the usual sense of this word in the New Testament.” See full discussion of this in my Commentary on Galatians, Ephesians, Philippians, and Colossians, underGalatians 2:16. One must deplore the efforts of many modern scholars to edit fidelity out of the meaning of this word, as used in the New Testament, an effort which could have only one design, that being the strengthening of the “faith only” madness which has dominated Christian theology since the days of Luther. [5] James Moffatt, The Expositor’s Greek Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), Epistles to the Thessalonians, p. 51. [6] Adam Clarke, op. cit., p. 575. Verse 3 But the Lord is faithful, who shall establish you, and guard you from the evil one.James Moffatt also witnessed to the true meaning of “faith” in this passage, as follows: Paul writes from Corinth that while everyone has the chance, not all have the desire to arrive at the faith ([@Pistis] here is the faith of the gospel, or Christianity). By a characteristic play upon the word, Paul, 2 Thessalonians 3:3, hurries on to add, “but the Lord is faithful."[7]The general idea of the verse is that a trustworthy God is more than a match for untrustworthy men. ENDNOTE: [7] James Moffatt, op. cit., p. 51. Verse 4 And we have confidence in the Lord touching you, that ye both do and will do the things which we command.Confidence in the Lord … As Christians and fellow members of the body of Christ, the faithful should trust each other and have confidence in each other, the same being an essential element of the spiritual environment surrounding the redeemed. The things which we command … It is considered deplorable that, following Hendriksen, many commentators have postulated plural authorship of 2Thessalonians; Kelcy, for example, speaks repeatedly of “the writers” of this epistle. There was only one writer, the apostle Paul. The “we” in this place is editorial, or epistolary. Timothy and Silvanus had no right whatever to “command” the Thessalonians to do anything, except in the secondary sense of telling them the facts of the gospel. Paul, on the other hand, was endowed with plenary authority as an apostle commissioned to reveal the content of Christ’s message authoritatively. Silvanus and Timothy did not authenticate this epistle at the end of the chapter; Paul did so! Verse 5 And the Lord direct your hearts into the love of God, and into the patience of Christ.The reference to the “love of God” is not to the love of God as manifested in the sending of Christ; nor in the love of God as an attitude toward men, but to the love men should have for God. Gloag’s comment is: “Not the love of God to men … but objectively our love to God."[8]The patience of Christ … One of the most hurtful tendencies of the current era is that toward impatience. The industrialization of the economy with its invariable emphasis upon speed and speedy results, and such things as the mad quest for a constant state of euphoria, have led even many Christians into a loss of patience. Jesus said, “In your patience possess ye your souls” (Luke 21:19 KJV); and, alas, there are many who, through a burning impatience, no longer possess their souls. The constant aching for diversion, novelty, excitement, euphoria, etc., is as destructive an influence as may be found in the world today. The Christian life is not one unending stroll down some shady, flower-festooned pathway; but it is a struggle against all the erosive elements of time, against sorrow, and temptation, and at times even against boredom; and patience is the only stabilizer powerful enough to enable an effective completion of the conflict. “Add to your faith virtue, knowledge … " (2 Peter 1:6). ENDNOTE: [8] P. J. Gloag, The Pulpit Commentary, Vol. 21,2Thessalonians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 63. Verse 6 Now we command you, brethren, in the name of the Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received of us.See under 2 Thessalonians 3:4 regarding “we command.” In the name of our Lord Jesus Christ … This is an appeal by the apostle to the authority of his commission and office as an apostle of Christ. It should be noted that he did not fail to mention “in the name of our Lord Jesus Christ,” thus making it clear that his command carried the full weight and authority of Christ himself. As Mason pointed out: To do anything in a person’s name seems to mean, in the first instance, the actual pronouncing of the name in the performance of the action, to do it “name on lip.” Thus miracles were said to be performed “in the name of the Lord,” that is, with audible repetition of the Lord’s name[9]The current widespread offerings of prayers without the “name on lip” mention of the Holy Saviour, in whose name alone any man has right of access to the Father, is a violation of the principle manifest in this verse. When Paul prayed or commanded “in the name of the Lord Jesus” he never forgot to make audible mention of it. Although this verse has traditionally been appealed to as a basis of excommunicating disorderly members, there is no word in the text regarding the denial of holy communion to such offenders. The usual view of this is thus: These he had ordered to study to be quiet and to mind their own business (1 Thessalonians 4:11-12); but it appears they had paid no attention to his order; and now he desires to exclude such from their communion.[10]There may be some question whether or not a formal excommunication is meant here, especially in the light of 2 Thessalonians 3:15, where the offender is still to be treated as a “brother.” Ecclesiastics have been far too bold in turning this verse to their own purposes. Morris seems to have caught more accurately the spirit of Paul’s words in this place, thus: “Withdraw from such …” It signifies the withdrawing into oneself, a holding oneself aloof from the offender in question. This is not to be done in a spirit of superiority. The appeal to brotherliness shows that it is part of a man’s duty to the brotherhood that he should not condone the deeds of any who, while claiming the name of brother, nevertheless denies by his actions what the brotherhood stands for.[11]And not after the tradition … This is not a reference to human tradition, but to apostolic teachings given orally before there was any such thing as a New Testament. [9] A. J. Mason, op. cit., p. 162. [10] Adam Clarke, op. cit., p. 575. [11] Leon Morris, op. cit., p. 144. Verse 7 For yourselves know how ye ought to imitate us: for we behaved not ourselves disorderly among you;For comment on imitating the apostle Paul, see under 1 Corinthians 11:1 in my Commentary on 1Corinthians, pp. 162-163. Verse 8 neither did we eat bread for naught at any man’s hand, but in labor and travail, working night and day, that we might not burden any of you:That part of the apostolic behavior which Paul particularly stressed as an example to the Thessalonians was that of his working for a living, rather than living off the labors of others. As an apostle Paul had the right to be supported by the brethren; but both in Corinth and in Thessalonica he renounced it in order to avoid any suspicion regarding his true motives in the preaching of the gospel. Furthermore, it was his way of emphasizing that all men should work to support themselves. WORKMan’s great happiness is served by work; even Eden was not a place of idleness, but of work (Genesis 2:15). All Scriptural glimpses of the invisible creations above invariably reveal them in a positive attitude of performance and creative activity. Even the angels on Jacob’s ladder (Genesis 28:12) were not posed in attitudes of fixed and static devotion, but were ascending and descending upon it. Christ declared that “My Father worketh even until now, and I work” (John 5:17). Children, therefore, of a working God and beneficiaries of the blood of a working Saviour should honor their calling by a life of diligent, faithful work. The philosophy of doing less and less for more and more is a blight upon mankind. It is a delusion. Gross laziness will destroy any people foolish enough to indulge in it. Without depreciating any of the marvelous social gains of the current generation, one may truly say that America was not built by a forty-hour, five-day week; and the issue has not yet been determined whether or not such a work-week will be sufficient to preserve our nation and hand it down to posterity. If the slave states of communism outwork us, they shall, in the end, destroy and supersede us. How deplorable it is that government has tipped the scales to the advantage of the loafer and freeloader who claim, as a right, the privilege of being supported in idleness. It is hard to decide which is the more reprehensible - the professional shirker, or the government which harbors and sustains him. In the words of James I. Vance, “God is on the side of the worker. The worker has rights; the willful idler has none."[12] This basic ethic shines in a passage like this chapter. Neither did we eat any man’s bread … “This is a Hebraism, for ’neither did we get our sustenance.’"[13][12] G. B. F. Hallock, One Hundred Best Sermons (New York: Harper and Brothers, 1923), p. 434 (sermon by James I. Vance). [13] P. J. Gloag, op. cit., p. 64. Verse 9 not because we have not the right, but to make ourselves an ensample unto you, that ye should imitate us.Paul was always careful to maintain his right of support, a right basically related to the right of all who labor in the gospel to live by the gospel. See 1 Corinthians 11:1. Verse 10 For even when we were with you, this we commanded you, If any will not work, neither let him eat. For we hear of some that walk among you disorderly, that work not at all, but are busybodies.If any will not work, neither let him eat … This stern injunction may not be attributed to mere peevishness on Paul’s part. As Clarke said, “This is not an unjust maxim."[14] The shameful and unwholesome results of a weak and foolish system of charity which ignores this principle were outlined thus by W. F. Adeney: I. It injures the recipient. Idleness is a sin; and some of the worst trouble they had in Thessalonica came from that source. The indolent are tempted to many vices. The independence of the recipient is destroyed and he becomes something less than a man through habitual and constant dependence upon others for support. II. It injures the giver. The encouragement of idleness is a sin that must be attributed to the thoughtless or foolish scatterer of God’s gifts upon the undeserving. III. It injures those who are truly needy. It is a case of taking the children’s bread and giving it to the dogs. The idlers are the more insistent and clamorous for support in their idleness; and all that is given to them is no longer available for those who have just claims upon the charity of others. IV. It injures the community. It destroys initiative, diminishes industry, and propagates the worst element in society. The idle part of the population of great cities are the canker of civilization, in which are bred and incubated every vice and crime. Some, alas, must be cared for by others; but, when they are able-bodied, “the state that gives bread should compel labor”![15]The wisdom of Almighty God shines in this apostolic injunction. Of course, this law can be ignored for a time, as long as the stored-up capital of previous working generations remains to be passed out, dissipated, given away and wasted; but at last the poverty of a great nation will come as an armed man, and the entire society will pay the penalty in blood and tears. A number of commentators have sought to find the source of this injunction in some Hebrew proverb, Roman law or Greek maxim; but the view here is that of Morris, who saw in it a Scripture first spoken by Paul himself.[16]Although it is not stated definitely in the text, one of the things that seems to have entered into the prevalence of gross idleness Paul sought to diminish and check was a notion on the part of the idlers that Christ was coming soon and that there was no further need to work. It is not, however, this or that motive for idleness that makes it a sin, sin being the proper name of it, no matter what the motive; and therefore Paul wisely left the motivation out of view. [14] Adam Clarke, op. cit., p. 576. [15] W. F. Adeney, The Pulpit Commentary, Vol. 21,2Thessalonians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 85. [16] Leon Morris, op. cit., p. 146. Verse 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.We command … See under 2 Thessalonians 3:4 for discussion of this, “In the Lord Jesus Christ …” See under 2 Thessalonians 3:6. That they with quietness work … Things were in a mess at Thessalonica. Moffatt analyzed the trouble thus: The three causes of disquiet at Thessalonica are: (a) the tension produced by the thought of the advent of Christ; (b) the disturbing effect of persecution; and (c) irregularity and social disorganization in the community.[17]The antidote for all these ills was simple, direct and effective. “Shut up, and go to work!” There are a great many congregational “situations” in all ages that would have been healed and ameliorated by compliance with the apostle’s directive. ENDNOTE: [17] James Moffatt, op. cit., p. 53. Verse 13 But ye, brethren, be not weary in well-doing. Lipscomb has a precious comment on this, thus:While Paul who commands all who are able to eat their own bread, be quiet, and not to meddle, he cautions them not to cease to render assistance to the needy, to do good to all, as the opportunity affords. This is in perfect harmony with the foregoing instructions. Nothing discourages giving to the needy like having the lazy and meddlesome seeking support.[18]ENDNOTE: [18] David Lipscomb, New Testament Commentaries, Thessalonians (Nashville: The Gospel Advocate Company, 1942), p. 112. Verse 14 And if any man obeyeth not our words by this epistle, note that man, that ye have no company with him, to the end that he may be ashamed.This is a further word on what was meant above by “withdraw yourselves.” It is all social intercourse, visitation, companioning with offenders that must be ceased. Christians are simply not to mix with persons living in open rebellion against the teachings of the Lord. The purpose of such an ostracism is that it might produce shame and repentance on the part of the offender and result in his restoration. Verse 15 And yet count him not as an enemy, but admonish him as a brother.As Kelcy said, “This shows that Paul does not expect the faithful Christians to refuse to have any sort of contact with the disorderly."[19] He further said that this word “admonish” is a brotherly word, used in the New Testament only by Paul in Acts 20:31,1 Thessalonians 5:12-13; Romans 15:14; Colossians 3:16, and in this text. ENDNOTE: [19] Raymond C. Kelcy, The Letters of Paul to the Thessalonians (Austin, Texas: R. B. Sweet Company, Inc., 1968), p. 181. Verse 16 Now the Lord of peace himself give you peace at all times in all ways. The Lord be with you all.All times … all ways … and all the Christians … Paul included even the offenders in the terms of this loving benediction. “Peace here is to be taken in its widest sense, peace with God, complete salvation."[20]The benediction may not be read therefore as a mere plea for God to quiet the disorders in Thessalonica, although of course that would be included in the perfect fulfillment of it. ENDNOTE: [20] P. J. Gloag, op. cit., p. 65. Verse 17 The salutation of me Paul with mine own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all.See under 2 Thessalonians 3:4 for pertinent comment on Paul’s attestation. Significantly, Paul here declared that all of his epistles were similarly authenticated; thus it is likely that the usual Pauline “grace and peace” at the end of his writings were always written by himself, whether or not it was so stated in the text of the letter, as here. It is not clear whether or not Paul meant by “every letter” those he had already written or those to be written in the future. Thus concludes the shortest New Testament epistle addressed to a congregation. We are indebted to Hayes for the following observations:[21]1. The word “law” does not occur in either of the Thessalonian letters. 2. The cross is not mentioned in the epistle, and the death of Christ is mentioned but once. 3. In 2 Thessalonians 3:6 2 Thessalonians 3:14-15 is the first mention of church discipline in the New Testament. 4. The language of 2 Thessalonians 3:17, “every epistle,” seems to indicate a number of genuine epistles; and as there are in the New Testament only one or two known prior epistles, the conclusion could be that Paul’s correspondence was much larger than that which we now possess. Despite the brevity of this little jewel of a letter, however, it is freighted with some of the most interesting and instructive teaching in Holy Writ. Thanks be to God for the gift of his word! ENDNOTE: [21] D. A. Hayes, Paul and His Epistles (Grand Rapids, Michigan: Baker Book House, 1969), p. 185.

“THE SECOND EPISTLE TO THE "

Chapter Three

IN THIS CHAPTER

1. To notice the importance of prayer in spreading the Word and in assisting the spiritual development of brethren

2. To examine the purpose and methodology of discipline in a local congregation

SUMMARY In this last chapter we first find Paul soliciting prayer in his behalf, that the word of the Lord might have free course and be glorified, and that he might be delivered from unreasonable and wicked men (2 Thessalonians 3:1-2). Confident in the Lord to establish and guard them from the evil one, he is also confident that they will do the things he commands them (2 Thessalonians 3:3-4). He follows with a prayer that the Lord direct their hearts into the love of God and into the patience of Christ (2 Thessalonians 3:5).

One last item needs to be discussed, and that is the need for disciplinary action towards those who are walking disorderly and not according to the tradition received from Paul. Reminding them of his own example of laboring night and day while with him, he charges that if anyone will not work, neither should he eat (2 Thessalonians 3:6-10). Paul had heard there were members who had stopped working, and had become busybodies. He exhorts such members to work in quietness and eat their own bread. If they do not, the others are to note such persons and not keep company with them, that they may be ashamed. Such disciplinary action was to be administered in a brotherly way, not as toward an enemy (2 Thessalonians 3:11-15).

Paul closes his second epistle to the Thessalonians by first asking that the Lord of peace give them peace always in every way (2 Thessalonians 3:16). He then offers a salutation in his own handwriting as a sign of authorship, followed with a prayer that the grace of the Lord be with them all (2 Thessalonians 3:17-18).

OUTLINE

I. A REQUEST FOR PRAYER, AND A PRAYER FOR THEM (2 Thessalonians 3:1-5)

A. PAUL THEIR PRAYERS (2 Thessalonians 3:1-2)1. That the word of the Lord may have free course and be glorified, as it was in their case (2 Thessalonians 3:1) 2. That Paul and his companions be delivered from unreasonable and wicked men, for not all are believers (2 Thessalonians 3:2)

B. AN OF (2 Thessalonians 3:3-4)1. In the faithfulness of the Lord (2 Thessalonians 3:3) a. Who would establish them (2 Thessalonians 3:3 a) b. Who would guard them from the evil one (2 Thessalonians 3:3 b) 2. In them (2 Thessalonians 3:4) a. That they do the things he commands them (2 Thessalonians 3:4 a) b. That they will do the things he commands them (2 Thessalonians 3:4 b)

C. A PRAYER FOR THEM (2 Thessalonians 3:5)

1. That the Lord direct their hearts (2 Thessalonians 3:5 a)
2. Into the love of God and the patience of Christ (2 Thessalonians 3:5 b)

II. A CHARGE TO THE (2 Thessalonians 3:3:6-15)

A. FROM THOSE WHO ARE (2 Thessalonians 3:6-9)1. Commanded in the name of the Lord Jesus Christ (2 Thessalonians 3:6 a) 2. To be administered toward those… a. Who do not walk according to apostolic tradition (2 Thessalonians 3:6 b) b. Who do not follow apostolic example (2 Thessalonians 3:7 a)

1. For Paul was not disorderly among them (2 Thessalonians 3:7 b)
2. For Paul was not a burden to them, but gave them an example (2 Thessalonians 3:8-9)

B. THOSE WHO WILL NOT WORK (2 Thessalonians 3:10-12)1. They had been commanded: If anyone will not work, neither shall he eat (2 Thessalonians 3:10) 2. Yet there were some not working at all, but were busybodies (2 Thessalonians 3:11) 3. Such are commanded and exhorted to work in quietness and eat their own bread (2 Thessalonians 3:12)

C. CHURCH (2 Thessalonians 3:13-15)1. Do not grow weary in doing good (2 Thessalonians 3:13) 2. For those who do not obey the apostolic teaching in this epistle… (2 Thessalonians 3:14 a) a. Note that person (2 Thessalonians 3:14 b) b. Do not keep company with him (2 Thessalonians 3:14 c) – That he may be ashamed (2 Thessalonians 3:14 d) 3. Count him not as an enemy, but admonish him as a brother (2 Thessalonians 3:15) III. REMARKS (2 Thessalonians 3:16-18)

A. ANOTHER PRAYER IN THEIR BEHALF (2 Thessalonians 3:16)1. May the Lord of peace give them peace always in every way (16a) 2. May the Lord be with them all (2 Thessalonians 3:16 b)

B. A OF HIS (2 Thessalonians 3:17)1. His own salutation with his own hand (2 Thessalonians 3:17 a) 2. As he writes in every epistle (2 Thessalonians 3:17 b)

C. FINAL (2 Thessalonians 3:18)1. The grace of the Lord Jesus Christ be with them all 2. Amen (so be it)

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?

• A request for prayer, and a prayer for them (2 Thessalonians 3:1-5)
• A charge to discipline the disorderly (2 Thessalonians 3:6-15)
• Concluding remarks (2 Thessalonians 3:16-18)

2. For what two things does Paul ask them to pray in his behalf? (2 Thessalonians 3:1-2)

• That the word of the Lord may have free course and be glorified
• That he might be delivered from unreasonable and wicked men

3. In what way is the Lord faithful, or trustworthy? (2 Thessalonians 3:3)

• He will establish them and guard them from the evil one

4. What confidence did Paul have in the Thessalonians? (2 Thessalonians 3:4)

• That they both do and will do the things he commands them

5. What did Paul ask the Lord to do for the Thessalonians? (2 Thessalonians 3:5)

• To direct their hearts into the love of God and into the patience of Christ

6. What did Paul command them to do? In whose name? (2 Thessalonians 3:6)

• To withdraw from every brother who walks disorderly and not according to the tradition received from Paul
• In the name of the Lord Jesus Christ

7. What example did Paul himself set while he was with them? (2 Thessalonians 3:7-9)

• Worked with labor and toil night and day, so as not to be a burden to any of them

8. What had Paul commanded them, even when he was with them? (2 Thessalonians 3:10)

• If anyone will not work, neither shall he eat

9. What had Paul heard was going on among the brethren at Thessalonica? (2 Thessalonians 3:11)

• That some were walking disorderly, not working at all, but were busybodies

10. What did Paul command and exhort such busybodies to do? (2 Thessalonians 3:12)

• To work in quietness and eat their own bread

11. What did Paul exhort the rest of the brethren to do? (2 Thessalonians 3:13)

• To not grow weary in doing good

12. What did Paul charge them to do if anyone did not obey his word in this epistle? (2 Thessalonians 3:14)

• To note that person
• To not keep company with him

13. What is the reason for such disciplinary action? (2 Thessalonians 3:14)

• That he may be ashamed

14. What final instructions does Paul give in regards to such disciplinary action? (2 Thessalonians 3:15)

• Do not count him as an enemy, but admonish him as a brother

15. For what does Paul pray in behalf of the Thessalonians? (2 Thessalonians 3:16)

• May the Lord of peace Himself give them peace always in every way
• May the Lord be with them all

16. What served as a sign of Paul’s authorship of this epistle? (2 Thessalonians 3:17)

• His salutation with his own handwriting

17. What is Paul’s final benediction to his beloved Thessalonians? (2 Thessalonians 3:18)

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

Questions by E.M. Zerr On 2nd Thessalonians 31. For what object does Paul ask their prayers? 2. What might hinder the course of the Word? 3. If it runs what else will result? 4. With whom did it then have these showings ? 5. What deliverance does Paul wish for? 6. Tell what accounts for their wickedness. 7. Show how this would make a man absurd. 8. In what sense can the Lord be faithful? 9. State Paul’s confidence in these disciples. 10. Why obey what Paul commands? 11. What divine direction is prayed on them? 12. Explain disorderly walk in light of traditions. 13. Would this require immoral acts or open evil? 14. What do with these disorderly walkers ? 15. Can this be done while continuing fellowship? 16. Would membership constitute fellowship? 17. By what authority does Paul give this command? 18. What good example does he cite them to now ? 19. State the manner of his activities among them? 20. What was his motive for this? 21. Did the Lord require this of him? 22. State connection between working and eating. 23. What did Paul say he had heard? 24. How could one be a busybody and not work ? 25. Tell the command now given to such people. 26. Compare it to a statement made to Adam. 27. How does it harmonize with I Cor. 9: 14? 28. We should not be weary in what ? 29. Does this forbid becoming tired in the work? 30. What man should be noted ? 31. By what means may we note him? 32. If he continues disobedient how treat him? 33. State the object to be accomplished by it. 34. Could all this be done while retaining him as member? 35. What might be gained by his being ashamed? 36. Is there any divine record of such being done? 37. Does this require personal hostility? 38. How not count him ? 39. How admonish? 40. Could this be done outside of membership? 41. May we admonish without being intimate? 42. How is he a brother if excluded ? 43. Is this “ once in grace always in grace” ? 44. What may we admonish him to do? 45. Cite some scriptural example. 46. What is the true source of peace ? 47. Is this peace from persecutions? 48. How can the Lord be with men on earth ? 49. Tell who signed this epistle. 50. Which of his epistles did he not sign ?

2 Thessalonians 3:1

2 Thessalonians 3:1. Finally is defined “moreover” in Thayer’s lexicon. It merely indicates that the apostle has some additional instructions to give the brethren, and not that it was to be the final or last of his remarks. Pray for us. In 1 Thessalonians 5:25 Paul makes this same request. (See the comments at that place.) It is sufficient here to say that not even an inspired man has any special immunity against temptation. Us is the plural form of the first personal pronoun.

It is true that all of the apostles needed the prayers of the faithful, and Paul could properly include them in his request. However, this use of a plural pronoun is like that of “we” which is a form of “editorial modesty” with reference to one’s personality. In this verse the request is not for some favor to Paul especially, but for the word of the Lord. Have free course means that it may not be obstructed by any foe. Be glorified denotes that it would receive its proper recognition from those who heard it. As it is with you.

The Thessalonians had given such respectful attention to the word of the Lord, and it was the wish of Paul that others accord it the like treatment.

2 Thessalonians 3:2

2 Thessalonians 3:2. Be delivered. Be rescued or be protected from falling into the hands of them. Unreasonable literally means “out of place”; men who do not keep their place in society. Wicked has the regular meaning, referring here to the men who do not stay in their proper places nor mind their own business. All men have not faith. Paul regards this as the explanation of why some men are unreasonable and wicked. If a man does not believe the word of the Lord, he will not have any motive for respecting righteous people.

2 Thessalonians 3:3

2 Thessalonians 3:3. Lord is faithful. We usually think of the term faithful as applying to one who is true and obedient to another to whom he is obligated. Yet it would not be appropriate to regard the Lord in that light; hence it means that He will make good all his promises. Among the things God has promised to do for his obedient servants is to stablish or make them firm. A means of doing so is to protect them from evil, by not suffering them to be tempted beyond endurance (1 Corinthians 10:13).

2 Thessalonians 3:4

2 Thessalonians 3:4. Confidence in the Lord touching you. This phrase combines Paul’s estimate of the steadiness of the brethren, and his feeling of assurance that the Lord will perform his part of the relationship as the preceding verse states. The outward proof of the truths the apostle here expresses is the present life of obedience among the Thessalonians, which he is sure will be continued.

2 Thessalonians 3:5

2 Thessalonians 3:5. This verse is a prayer of Paul for the Lord’s direction of their hearts. Under His guidance, they will come under the enjoyment of God’s love, which can never be obtained except by faithful service to Him (John 14:23). Such a degree of devotion to God will beget in the mind of a true disciple the quality of patience as the apostle desires him to have. The word is from , and Thayer defines it at this place, “a patient, steadfast waiting for.” It means that while faithful disciples will be eager for the coming of Christ (2 Peter 3:12), they will not become fretful and wavering because of their desire for it.

2 Thessalonians 3:6

2 Thessalonians 3:6. The command is in the name of Christ which means by his authority; hence to disobey would constitute disobedience against Him. Disorderly is from ATAKTOS, which Thayer defines as follows: “disorderly, out of ranks; irregular, inordinate, deviating from the prescribed order or rule.” The word originated in the conduct of soldiers who got out of line in the march. When used in religious affairs, it applies to any kind of misconduct, although Paul is here specifically dealing with indolent persons, who are neglecting to perform the manual labor necessary for a living. But he states the rule by which any conduct may be classified, namely, the tradition that had been delivered by him. This word is explained by the comments at chapter 2:15.

Any conduct that is not in harmony with apostolic tradition is disorder; and when such is continued it constitutes walking disorderly. Withdraw yourselves is from the single Greek word STELLO, and Thayer’s definition at this place is as follows: “To remove one’s self, withdraw one’s self, to depart; to abstain from familiar intercourse with one.” It would be impossible to obey this command without excluding the guilty one from the congregation. Opponents of formal discipline claim this command can be obeyed without excluding the party; that it only requires the faithful to abstain from friendly association with him. But that would be out of the question if he is retained in the fellowship of the congregation, for that would entitle him to partake of the Lord’s supper and other parts of the congregational services. It is certain that such an association would require great intimacy, the very thing that the command for withdrawal forbids.

2 Thessalonians 3:7

2 Thessalonians 3:7. The apostle now comes to the specific case of disorderly walking that he introduced in the preceding verse. There were some brethren who would not perform manual labor to obtain the necessities of life, and all such were guilty of disorderly conduct and subject to final discipline. The apostle reminds the congregation of his own example that he set when among them, saying they ought to follow (imitate) him–be willing to perform labor.

2 Thessalonians 3:8

2 Thessalonians 3:8. This verse is another refer ence to Paul’s practice when he was among the brethren in Thessalonica. The subject is mentioned in the first epistle to the Thessalonians, chapter 2:9, which shows that he labored for his own support very diligently, in order to relieve the brethren of that burden.

2 Thessalonians 3:9

2 Thessalonians 3:9. Power is from EXOUSIA which also means right or authority. Paul had the right to live from the support of the brethren, since the Lord has ordained that “they who preach the Gospel should live of the Gospel” (1 Corinthians 9:5 1 Corinthians 9:14). However, he had voluntarily refrained from using that privilege, in order to set an example of getting one’s living from his own labor.

2 Thessalonians 3:10

2 Thessalonians 3:10. When we were with you refers to the time after coming from Philippi. The teaching now put in writing in this epistle, was given to them in person when among them, which is referred to in his first epistle, is very severe on people who are lazy; such have no right to the provisions produced by others. Of course we know the apostle does not expect these idlers to go on a “hunger strike” and die of starvation. However, he does lay the command before them that they go to work, and as a means of enforcing the order, he states that if they are not willing to work, they have no right to eat. This brings the brethren into the command, forbidding them to feed those who are not willing to work.

2 Thessalonians 3:11

2 Thessalonians 3:11. In this verse Paul makes it plain whom he especially means by the ones walking disorderly in verse 6, namely, the idlers. One might wonder why Paul would call an idler a busybody. The term is from a Greek word that Thayer defines as follows: “To bustle about uselessly, to busy one’s self about trifling, needless, useless matters.” Our own observation will verify this definition. Men who will not work, are often seen intruding into the affairs of those who are willing to work, even to the extent of trying to interfere to prevent them from working.

2 Thessalonians 3:12

2 Thessalonians 3:12. The idlers are first given a command which makes the thing under consideration a positive obligation. Then the exhortation is given which is an appeal to the conscience, to persuade them to do their duty in the case. This command and exhortation did not come from the personal impulse of the apostle, but it was by our Lord Jesus Christ. Quietness is from , and the one word “quietness” is Thayer’s definition of the Greek word. He then adds by way of explanation at this place, “descriptive of the life of one who stays at home doing his own work, and does not officiously meddle with the affairs of others.” Eat their own bread shows Paul means for them to work at something to earn a living.

2 Thessalonians 3:13

2 Thessalonians 3:13. Weary does not pertain to the body or material part of our being, for if we exercise ourselves we cannot avoid becoming tired; such result is beyond our control. God never forbids that which is unavoidable; the original word refers to the mind and not to the body. A man may become literally worked down or “worn out” by his trials for the Master, but if he has the proper interest in the work he will never become tired in mind, but will always feel keen and alert in the duty for Christ. This thought is treated by Paul in 2 Corinthians 4:16-18.

2 Thessalonians 3:14

2 Thessalonians 3:14. When Paul was with these brethren he gave them instructions about the evils of idleness, but we are not told what commands, if any, he gave the congregation as to how the idle persons should be treated. Here the information is given that the same command is delivered in this epistle and that it must be obeyed as if the apostle delivered it in person. Note that man means to pay particular attention to him, to make sure that he comes under the classification of men whom Paul has been condemning. If it is seen that he does, then the brethren were to have no company with him. Since the apostle is writing about the same case that he has been for several verses, we know the words in italics have the same meaning as “withdraw yourselves” in verse 6.

Let the reader consult the comments at that place in connection with the present one. The purpose for the discipline upon the disorderly one is that he may be ashamed. Indeed, the first object of discipline is the salvation of the guilty one (1 Corinthians 5:5), and the second is to save the church (verses 6, 7 of the same chapter).

2 Thessalonians 3:15

2 Thessalonians 3:15. In a sense, every person who does wrong is an enemy of righteousness and of the church. The idea here is that this man is not an enemy in the same rank as an outsider who has always been in the army of the toe. He has been in the congregation, but had to be dealt with on the principle of discipline, hence he should be regarded in the light of a member of the family who has gone wrong. By such a token, the admonition should be as to a wayward brother and not as to a member of a foreign family. The word admonish implies that some undesirable result may follow if the wayward member does not return to the government of the Father’s family.

2 Thessalonians 3:16

2 Thessalonians 3:16. Peace is from EIRENE. As it pertains to individuals, Thayer gives a very complete definition of the word, and it is in full agreement with the teaching of the New Testament; the defintion follows: “The tranquil state of a soul assured of its salvation through Christ, and so fearing nothing from God and content with its earthly lot, of whatsoever sort that is.” This certainly describes something that is good; and since all good things come from the Lord (James 1:17), it is appropriate for Paul to refer to Him as the Lord of peace. He adds his wish that the Thessalonians be given such peace from Him. The Lord be with you all is another form of the wish for His peace to be with them.

2 Thessalonians 3:17

2 Thessalonians 3:17. Some impostors had forged the name of Paul to their letters, and thereby had deceived the brethren. (See 2 Thessalonians 2:2-3.) However, the uniformity of his handwriting would finally make them acquainted with his genuine signature. As a safeguard against further deception, Paul states that his signature would be seen at the the end of every one of his epistles, and it was to be understood as a token or sign of the genuineness of the epistle. So I write. This is to call their attention to his style of writing, for his signature would be done in the same manner, which would help them to recognize it and know it to be genuine. For a discussion further into the subject of the actual writer of his epistles, see the comments at Galatians 6:11.

2 Thessalonians 3:18

2 Thessalonians 3:18. This is a closing benediction to indicate Paul’s personal concern for the happiness of the brethren. The grace of the Lord is his favor to be given to them as a gracious gift, for the word means something that is not received upon the principle of merit. For the significance of amen, see the comments at Romans 16:24, in volume 1 of the New Testament Commentary.