2 Thess. 3

2 Thessalonians 3

Pray for Us

1 Finally (concerning my final thoughts), brethren (my fellow gospel believers), pray (as you spend time with God, seek His favor) for us (for our team and ministry), that the word of the Lord (that His truth that is meant to set people free) may run swiftly (that it may spread rapidly, quickly—like a fire burning up a dry canyon, that man nor demon can easily stop.  It can run because it’s living, energized by the breath of God Himself.) and be glorified ([1] be given its due honor by the people—through acknowledging its Author, God, man’s Creator, [2] through acknowledging its power to save people and change their lives and [3] through embracing it themselves and endorsing it), just as it is with you (as you adore it, are adorned with it and speak of it with admiration), 2 and that we (the evangelistic team) may be delivered (rescued, preserved) from unreasonable (lit., “out of place” — meaning that we may be delivered from the vicious opposition to the truth of those who are out of the true faith) and wicked (evil, vile, vicious, malicious) men; for not all have (true saving) faith.

Too much Christian work these days is accomplished by human plans and promotion, and not by the Word of God. We trust our programs and do not publish the Word of God. The universe was created, and is sustained, by the Word of God (Heb. 11:3). Surely His Word can accomplish His work in this world. But the preaching of the Word in the pulpit has too often been replaced by the entertainment of the world on the platform. Dr. Donald Coggan, Archbishop of Canterbury, has said of Christian pastors: “It is their task to feed the sheep—not to entertain the goats.”[1]

This was the great thing that Paul was most solicitous about. He was more solicitous that God’s name might be sanctified, his kingdom advanced, and his will done, than he was about his own daily bread. He desired that the word of the Lord might run (so it is in the original), that it might get ground, that the interest of religion in the world might go forward and not backward, and not only go forward, but go apace. All the forces of hell were then, and still are, more or less, raised and mustered to oppose the word of the Lord, to hinder its publication and success. We should pray, therefore, that oppositions may be removed, that so the gospel, may have free course to the ears, the hearts, and the consciences of men, that it may be glorified in the conviction and conversion of sinners, the confutation, of gainsayers, and the holy conversation of the saints. God, who magnified the law, and made it honourable, will glorify the gospel, and make that honourable, and so will glorify his own name; and good ministers and good Christians may very well be contented to be little, to be any thing, to be nothing, if Christ be magnified and his gospel be glorified.[2]

3 But (in contrast to the faithless unreasonable and wicked men) the Lord is (state of being) faithful (trustworthy, reliable, dependable – concerning His promises to the unsaved as well as the gospel believers [cf., 1 Thess. 5:24]), who will (as a by-product of His state of being) establish you (give you strength, make you firm, cause you to be steadfast)

This could involve the Lord:

  • Strengthening them concerning the temptations they may face from demonic forces as well as mans under their influence
  • Firming up of their wills—to press towards the goal and not compromise or give up
  • The provision of inward stability, rest, peace, joy
  • Strengthening their faith—to remain faithful servant slaves

and (another by-product of God’s state of being is that He will) guard you (keep you safe, protect you) from the evil one (the oppression of evil which would certainly include Satan and his demonic followers, but just as certainly, would not be limited to them [cf., 2:18]).

Persecution by faithless persons was a stark, indisputable reality. Persevering in the face of persecution required recognizing an equally genuine reality that one might forget in the midst of suffering—that the Lord is faithful. His faithfulness guarantees that

(a) our suffering has meaning,

(b) our persecutors will reap their just reward [if they persist in their persecution], and

(c) our future is secure in him.

The conviction that God is faithful enables believers to look beyond the persecution of the faithless and continue in the faith.[3]

  • 1 Thessalonians 3:2 (AMP) – And we sent Timothy, our brother and God’s servant in [spreading] the good news (the Gospel) of Christ, to strengthen and establish and to exhort and comfort and encourage you in your faith,
  • 1 Thessalonians 3:12–13 (AMP) – And may the Lord make you to increase and excel and overflow in love for one another and for all people, just as we also do for you, So that He may strengthen and confirm and establish your hearts faultlessly pure and unblamable in holiness in the sight of our God and Father, at the coming of our Lord Jesus Christ (the Messiah) with all His saints (the holy and glorified people of God)! Amen, (so be it)!
  • 1 Thessalonians 5:24 (AMP) – Faithful is He Who is calling you [to Himself] and utterly trustworthy, and He will also do it [fulfill His call by hallowing and keeping you].
  • 2 Thessalonians 2:17 (AMP) – Comfort and encourage your hearts and strengthen them [make them steadfast and keep them unswerving] in every good work and word.

The Canons of Dort:

“Moreover, when God accomplishes this his good pleasure in the elect, or works in them true conversion, he not only provides that the gospel should be outwardly preached to them, and powerfully illumines their mind by the Holy Spirit, that they may rightly understand and discern what are the things of the Spirit of God, but he also, by the efficacy of the same regenerating Spirit, penetrates into the innermost recesses of man, opens the closed, softens the hardened, and circumcises the uncircumcised heart, infuses new qualities into the will, and makes that will which had been dead alive, which was evil good, which had been unwilling willing, which had been refractory [difficult to treat or cure, control or deal with] pliable; and actuates [AT-CHEW-ATES: to make something operational] and strengthens it, that as a good tree it may be able to bring forth fruit of good works.… The will, being now renewed, is not only actuated and moved by God, but being actuated by God, itself also becomes active. Wherefore the man himself, through this grace received, is rightly said to believe and repent” (Third and Fourth Heads of Doctrine, Articles XI and XII, my translation).[4]

Warren Wiersbe: “We cannot have confidence in ourselves, but we can have confidence in God for ourselves and for others.”[5]  (Joseph, Daniel, David, Job, Ester, Paul)

John Benson: “He [God] has pledged to ‘keep’ us, and this assurance should inspire us to greater personal efforts in being faithful to the faithful One.”

 4 And (moreover) we (Paul and his gospel team) have confidence (rest, assurance, trust, not in you, your talents, faith, track record, or anything else about you, but) in the Lord concerning you, both that you do and will do (that you are living and will continue to live according to) the things we command (charged, directed, instructed) you.

5 Now (Paul prays) may the Lord (not you, or anyone, or anything else) direct (turn, rule, lead) your hearts (the control center of your life) into the love of God (That their hearts may be brought into the love of God, to be in love with God[6]) and into the patience of Christ (we must expect this second coming of Christ, and be careful to get ready for it; there must be a patient waiting, enduring with courage and constancy all that we may meet with in the meantime[7]).

We sustain a great deal of damage by misplacing our affections; it is our sin and our misery that we place our affections upon wrong objects.[8]

“Thy love to me, O Christ,

Thy love to me,

Not mine to thee I plead,

Not mine to thee.

This is my comfort strong,

This is my joyful song,

Thy love to me.”

(Mrs. M. E. Gates, 1886)

This love is strong, sovereign, unconditional (i.e., not dependent in its origin on foreseen love coming from us, but creating love in our hearts), never-ending, and above all human comprehension.[9]

The “endurance of Christ” must not be interpreted as meaning the wonderful longsuffering which Jesus showed to his friends, for example, to Peter. Endurance (ὑπομονή) is the grace to bear up under. It amounts to stedfastness, no matter what may be the cost. In nearly every case in which the apostle employs the term he also uses a word which indicates the hostility directed against Christ and his followers or the trials and hardships which they have to endure. Note the following examples:

Rom. 5:3, 4: endurance in the midst of tribulation

Rom. 15:4, 5: endurance in the midst of reproach (cf. verse 3)

2 Cor. 1:6: endurance in the midst of suffering

2 Cor. 6:4: endurance in the midst of affliction

2 Cor. 12:12: endurance in the midst of persecution, distress

2 Thess. 1:4: endurance in the midst of persecution

1 Tim. 6:11: endurance in the midst of “the good fight of faith” (see verse 12)

2 Tim. 3:10: endurance in the midst of persecution, suffering (see verse 11)[10]

What the church needs today is not more machinery or better, nor new organizations or more and novel methods, but men whom the Holy God can use—men of prayers, men mighty in prayer.  The Holy Ghost does not flow through method, but through men.  He does not come on machinery, but on men.  He does not anoint plans, but men—men of prayer.  –E. M. Bounds

Warning Against Idleness

6 But (because of the confidence we can have in the Lord [v. 4], including directing our hearts in love, and the patience we ought to be exercising in waiting for His return [v. 5]) we command you (order you, charge you), brethren (our fellow gospel believers), in the name of our Lord Jesus Christ (by the authority given to us by the Lord Jesus Himself), that you withdraw (avoid, keep away, hold aloof) from every brother (professing gospel believer—the unbeliever isn’t in the context) who walks (whose habitual lifestyle is) disorderly (lazy, a loafer, undisciplined [cf, vv. 10-11])[11] and not according to the tradition (the teaching) which he received from us (Apostles and ambassadors of Christ: Paul, Silas and Timothy).

When admonition does not succeed, segregation must be resorted to, at least to a limited extent. Note that the severe measure mentioned in 1 Cor. 5:5 [1 Corinthians 5:1 – It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles—that a man has his father’s wife! 1 Corinthians 5:5 – deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.] is not yet contemplated here in II Thess. The “brothers” (see on 1 Thess. 1:4) [1 Thessalonians 1:4 – knowing, beloved brethren, your election by God.] are told to stay away (cf. 2 Cor. 8:20) [2 Corinthians 8:20 –  avoiding this: that anyone should blame us in this lavish gift which is administered by us] from such a “brother” (note that the disorderly persons are still referred to by this name!). Even this staying away however, is qualified. It does not imply complete ostracism, for verse 15 states expressly that such a one must be admonished as a brother. [2 Thessalonians 3:15 – Yet do not count him as an enemy, but admonish him as a brother.] It does mean, however, that the rest of the congregation should not “get mixed up with him” (verse 14), that is, should not associate with such a person on intimate terms, agreeing with him and following his example.[12]

This course of action would have three important consequences: (1) It would free those providing support to withdraw it. (2) It would force the indolent and irresponsible into line with Paul’s teachings if they wished to enjoy the benefits that membership in the community offered in this age and the next. (3) It would provide an important statement to outsiders that the Christian community supported the best in traditional Greco-Roman moral values regarding work (cf. Hock, Social Context, 42–47).[13]

7 For you yourselves know how you ought to (necessarily) follow us (imitate us – live and work like we did while we were with you), for we were not disorderly (lazy, loafers, undisciplined) among you;

8 nor did we eat anyone’s bread (food) free of charge (without compensating them), but worked with (hard) labor and toil (travail, hardship) night and day, (24/7) that we might not be a burden (an expense) to any of you,

9 not because we do not have authority (the right to ask to be supported in our ministry), but to make ourselves (and our ministry) an example of how you should follow us (live and serve like us).

From 1 Cor. 9:4–6 it would appear that Paul was exceptional among apostolic missionaries in not exercising this right. His reason, as mentioned above, was twofold: First, as 1 Thes. 2:4f. and 9f. suggest, he did not exercise his right to maintenance as a matter of principle; he did not wish anyone to think that he preached out of an impure motive or for his own gain. Second, as he indicates in the purpose clause of the second part of 2 Thess. 3:9, he did it (“in order that we might give ourselves as an example to you in order that we might be imitated”).[14]

Luke 10:7 – And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages. Do not go from house to house.

Galatians 6:6 – Let him who is taught the word share in all good things with him who teaches.

1 Timothy 5:17–18 – Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine. 18 For the Scripture says, “You shall not muzzle an ox while it treads out the grain,” and, “The laborer is worthy of his wages.”

1 Corinthians 9:4–6 – 4 Do we have no right to eat and drink? 5 Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas? 6 Or is it only Barnabas and I who have no right to refrain from working?

1 Corinthians 9:12 18 – 12 If others are partakers of this right over you, are we not even more? Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ. …18 What is my reward then? That when I preach the gospel, I may present the gospel of Christ without charge, that I may not abuse my authority in the gospel.

10 For (referring back to the issue of not acting in a lazy manner in verse 7) even when we were with you (we not only exemplified a hard working work ethic, but), we commanded you this (too): If anyone will not work (but rather be disorderly), neither shall he eat (then not being willing to provide for him or herself).

It concerns the pious (?) sluggard who does not want to work, and who proceeds from the idea: “The church owes me a living.” Substitute “world” or “government” for “church” and the passage would fit many people living today, both inside and outside the church!

Paul keeps perfect balance. While, on the one hand his heart goes out to those who are really in need, and he is the kind of a man who is even willing to undertake a missionary journey that will have as one of its purposes the energetic promotion of a collection for the needy saints in Judea (see II Cor., Chapters 8 and 9; cf. Rom. 15:26–29; Gal. 2:10), on the other hand he has no sympathy whatever with the attitude of people who refuse to do an honest day’s work. [15]

Genesis 3:19 – In the sweat of your face you shall eat bread till you return to the ground, for out of it you were taken; for dust you are, and to dust you shall return.”

11 For (here’s my reason for bringing all this up) we hear (being away now) that there are some who walk (live) among you in a disorderly manner (out of order, out of rank from where they should be, disobeying the orders of our Creator and are idle), not working at all (they’re not even trying to do what is right), but are busybodies (who do nothing but meddle, interfere in other people’s business).

Almost every culture has its saying about idleness. The Romans said, “By doing nothing, men learn to do evil.” Isaac Watts wrote: “For Satan finds some mischief still, for idle hands to do.” The Jewish rabbis taught, “He who does not teach his son a trade, teaches him to be a thief.”[16]

12 Now those who are such (you know who these people are) we command (order, charge) and exhort (admonish, urge) through (by our union with and thus obligation to) our Lord Jesus Christ (as gospel believers) that they work in quietness (in a quiet, orderly fashion) and eat their own bread (and not expect others to care for their needs).

13 But as for you (in contrast to the idle exploiters), brethren (the responsible members of the church), do not grow weary (do not become discouraged, or lose heart, let your passion to die) in doing good (in doing what is the right, honorable, excellent thing to do.  “Press toward the goal for the prize of the upward call of God in Christ Jesus,” Philippians 3:14).

  • “Do not become so exasperated by the troublesome conduct of a few loafers that you will begin to tire of exercising charity with respect to those who are deserving.” But nothing in the context forbids us from interpreting the meaning to be:
  • “Do not be misled.
  • Do not let a few people who neglect their duty keep you from doing yours. [17]

14 And (in addition to not growing weary in doing good) if anyone does not obey our word (instruction) in this epistle (letter), note (take notice of) that person and do not keep company with him (lit. “do not get mixed up with” him), that he may be (not alienated, shunned, or made an enemy, but that he may be) ashamed (meaning here to turn, withdraw, invert, turn back—signifying that by the church families unified and demonstrable unacceptance of the persons actions, the person sees his wrong as they biblically see it and put off the wrong, in order to put on what is right).

In the case of the “lazy saints,” Paul told the believers to exhort them, warn them, and if they did not repent, withdraw intimate fellowship from them. This probably meant that these believers were not permitted to share in the Lord’s Supper, and that the church members would not invite them to their homes. Second Thessalonians 3:14 does not apply to every case of discipline. It applies only to the matter of saints not working for a living.

“Have no company” literally means “do not get mixed up with”; the same word is used in 1 Corinthians 5:9. There is a difference between acquaintanceship, friendship, and fellowship; for fellowship means “to have in common.” For obedient saints to treat disobedient Christians with the same friendship they show to other dedicated saints is to give approval to their sins.

However, Paul (knowing the tendency of human nature to go to extremes) cautioned them not to treat the offenders like enemies. “They are still your brothers in Christ,” he added. Lot was out of fellowship with God and Abraham because he lived in Sodom; yet Abraham rescued Lot from the enemy because Lot was his brother (Gen. 14, and note especially v. 14). It requires much patience, love, and grace to help an erring brother; and this is why Paul added a final motive for earning a living.[18]

The only ethical issue addressed in the letter that might require such extreme action is that of the behavior of the ataktoi [disorderly]. As a result it is most likely the word delivered in v. 12, “Such persons [as the ataktoi] we command and exhort in the Lord Jesus Christ to do their work quietly and to earn their own living” (NRSV), which the church was directed to enforce.

The church was to identify the ataktoi in order to disassociate from them.[19]

15 Yet (remember) do not count (consider, treat, regard) him as an enemy (an adversary, hostile, opponent), but (rather) admonish (warn) him (collectively as a church family) as a brother (as fellow gospel believer of the church family.  This is to be a redemptive action, not punitive.)

Benediction

16 Now may the Lord (the Master) of peace (Jesus Christ) Himself (personally) give you (graciously provide through His work on the cross and thus heavenly resources) peace (cause you to sit down in your heart) always (without exception) in every way (in all circumstances and situations). The Lord (Jesus Christ) be with (at the side) you all (orderly and disorderly as we are all a part of His family).

John 14:27 – Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid.

17 The salutation of Paul (which is written at this point) with my own hand (not dictated to someone else), which is a sign (a token of genuineness) in every epistle (authenticating each of Paul’s letters as truly coming from him); so I write (the salutation).

18 The grace (unmerited favor) of our Lord Jesus Christ (the source of this grace) be with you all (continue to inhabit, bless and keep all of you—the orderly and disorderly). Amen (so be it).

[1] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 203). Wheaton, IL: Victor Books.

[2] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2349). Peabody: Hendrickson.

[3] Martin, D. M. (1995). 1, 2 Thessalonians (Vol. 33, p. 265). Nashville: Broadman & Holman Publishers.

[4] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of I-II Thessalonians (Vol. 3, p. 196). Grand Rapids: Baker Book House.

[5] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 203). Wheaton, IL: Victor Books.

[6] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2349). Peabody: Hendrickson.

[7] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2349). Peabody: Hendrickson.

[8] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2349). Peabody: Hendrickson.

[9] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of I-II Thessalonians (Vol. 3, p. 197). Grand Rapids: Baker Book House.

[10] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of I-II Thessalonians (Vol. 3, pp. 197–198). Grand Rapids: Baker Book House.

[11] 1 Thessalonians 2:9 – For you remember, brethren, our labor and toil; for laboring night and day, that we might not be a burden to any of you, we preached to you the gospel of God.

1 Thessalonians 4:11 – that you also aspire to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you,

1 Thessalonians 5:14 – Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all.

[12] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of I-II Thessalonians (Vol. 3, pp. 199–200). Grand Rapids: Baker Book House.

[13] Wanamaker, C. A. (1990). The Epistles to the Thessalonians: a commentary on the Greek text (p. 282). Grand Rapids, MI: W.B. Eerdmans.

[14] Wanamaker, C. A. (1990). The Epistles to the Thessalonians: a commentary on the Greek text (p. 285). Grand Rapids, MI: W.B. Eerdmans.

[15] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of I-II Thessalonians (Vol. 3, p. 202). Grand Rapids: Baker Book House.

[16] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 206). Wheaton, IL: Victor Books.

[17] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of I-II Thessalonians (Vol. 3, p. 204). Grand Rapids: Baker Book House.

[18] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, pp. 207–208). Wheaton, IL: Victor Books.

[19] Martin, D. M. (1995). 1, 2 Thessalonians (Vol. 33, pp. 285–286). Nashville: Broadman & Holman Publishers.