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<title>Blue Letter Bible: Text Commentaries</title>
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Title = 'The Second Epistle of Paul the Apostle to the Thessalonians';
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<p id="Chapter3" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 3
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<p id="a2Th3_1"><a onclick="return mV('2Th',3,'1-18');">2Th 3:1-18</a>. HE ASKS THEIR PRAYERS: HIS CONFIDENCE IN THEM: PRAYER FOR THEM: CHARGES AGAINST DISORDERLY IDLE CONDUCT; HIS OWN EXAMPLE: CONCLUDING PRAYER AND SALUTATION.
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<p><b>1. Finally</b>—literally, "As to what remains."
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<br><br><b>may have free course</b>—literally, "may run"; spread rapidly without a drag on the wheels of its course. That the new-creating word may "run," as "swiftly" as the creative word at the first (<a onclick="return mV('Psa',147,15);">Psa 147:15</a>). The opposite is the word of God being "bound" (<a onclick="return mV('2Ti',2,9);">2Ti 2:9</a>).
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<br><br><b>glorified</b>—by sinners accepting it (<a onclick="return mV('Act',13,48);">Act 13:48</a>; <a onclick="return mV('Gal',1,23,24);">Gal 1:23-24</a>). Contrast "evil spoken of" (<a onclick="return mV('1Pe',4,14);">1Pe 4:14</a>).
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<br><br><b>as it is with you</b>— (<a onclick="return mV('1Th',1,6);">1Th 1:6</a>; <a onclick="return mV('1Th',4,10);">4:10</a>; <a onclick="return mV('1Th',5,11);">5:11</a>).
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<p id="a2Th3_2"><b>2. that we...be delivered from unreasonable ...men</b>—literally, men <i>out of place, inept,</i> unseemly: <i>out of the way bad:</i> more than ordinarily bad. An undesigned coincidence with <a onclick="return mV('Act',18,'5-9');">Act 18:5-9</a>. Paul was now at Corinth, where the JEWS "opposed themselves" to his preaching: in answer to his prayers and those of his converts at Thessalonica and elsewhere, "the Lord, in vision," assured him of exemption from "the hurt," and of success in bringing in "much people." On the unreasonable, out-of-the way perversity of the Jews, as known to the Thessalonians, see <a onclick="return mV('1Th',2,15,16);">1Th 2:15-16</a>.
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<br><br><b>have not faith</b>—or as <i>Greek,</i> "the faith" of the Christian: the only antidote to what is "unreasonable and wicked." The Thessalonians, from their ready acceptance of the Gospel (<a onclick="return mV('1Th',1,5,6);">1Th 1:5-6</a>), might think "all" would similarly receive it; but the Jews were far from having such a readiness to believe the truth.
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<p id="a2Th3_3"><b>3. faithful</b>—alluding to "faith" (<a href= "#" onclick="return mV('2Th',3,2);">2Th 3:2</a>): though many will not believe, the Lord (other very old manuscripts read "God") is still to be believed in as faithful to His promises (<a onclick="return mV('1Th',5,24);">1Th 5:24</a>; <a onclick="return mV('2Ti',2,13);">2Ti 2:13</a>). <i>Faith</i> on the part of man answers to faithfulness on the part of God.
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<br><br><b>stablish you</b>—as he had prayed (<a onclick="return mV('2Th',2,17);">2Th 2:17</a>). Though it was on himself that wicked men were making their onset, he turns away from asking the Thessalonians' prayers for HIS deliverance (<a onclick="return mV('2Th',3,2);">2Th 3:2</a>: so unselfish was he, even in religion), to express his assurance of THEIR establishment in the faith, and preservation from evil. This assurance thus exactly answers to his prayer for them (<a onclick="return mV('2Th',2,17);">2Th 2:17</a>), "Our Lord...<i>stablish</i> you in every good word and work." He has before his mind the Lord's Prayer, "Lead us not into temptation, but deliver us from evil"; where, as here, the translation may be, "from the evil one"; the great hinderer of "every good word and work." Compare <a onclick="return mV('Mat',13,19);">Mat 13:19</a>, "the wicked one."
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<p id="a2Th3_4"><b>4. we have confidence in the Lord</b>—as "faithful" (<a onclick="return mV('2Th',3,3);">2Th 3:3</a>). Have confidence in no man when left to himself [BENGEL].
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<br><br><b>that ye both do</b>—Some of the oldest manuscripts insert a clause, "that ye both have done" before, "and are doing, and will do." He means the <i>majority</i> by "ye," not <i>all</i> of them (compare <a onclick="return mV('2Th',3,11);">2Th 3:11</a>; <a onclick="return mV('2Th',1,3);">2Th 1:3</a>; <a onclick="return mV('1Th',3,6);">1Th 3:6</a>).
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<p id="a2Th3_5"><b>5.</b> If "the Lord" be here the Holy Ghost (<a onclick="return mV('2Cr',3,17);">2Cr 3:17</a>), the three Persons of the Trinity will occur in this verse.
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<br><br><b>love of God</b>—love to God.
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<br><br><b>patient waiting for Christ</b>—rather as <i>Greek,</i> "the patience (endurance) of Christ," namely, which Christ showed [ALFORD] (<a onclick="return mV('2Th',2,4);">2Th 2:4</a>; <a onclick="return mV('1Th',1,3);">1Th 1:3</a>). ESTIUS, however, supports <i>English Version</i> (compare <a onclick="return mV('Rev',1,9);">Rev 1:9</a>; <a onclick="return mV('Rev',3,10);">3:10</a>). At all events, this grace, "patience," or <i>persevering endurance,</i> is connected with the "hope" (<a onclick="return mV('1Th',1,3,10);">1Th 1:3, 10</a>) of <i>Christ's coming.</i> In ALFORD'S translation we may compare <a onclick="return mV('Hbr',12,1,2);">Hbr 12:1-2</a>, "Run with <i>patience</i> (<i>endurance</i>) ...looking to JESUS...who, for the joy that was before Him, <i>endured</i> the cross"; so WE are to endure, as looking for the hope to be realized at His coming (<a onclick="return mV('Hbr',10,36,37);">Hbr 10:36-37</a>).
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<p id="a2Th3_6"><b>6. we command you</b>—Hereby he puts to a particular test their obedience in general to his <i>commands,</i> which obedience he had recognized in <a onclick="return mV('2Th',3,4);">2Th 3:4</a>.
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<br><br><b>withdraw</b>—literally, "to furl the sails"; as we say, <i>to steer clear of</i> (compare <a onclick="return mV('2Th',3,14);">2Th 3:14</a>). Some had given up labor as though the Lord's day was immediately coming. He had enjoined mild censure of such in <a onclick="return mV('1Th',5,14);">1Th 5:14</a>, "<i>Warn</i>...the unruly"; but now that the mischief had become more confirmed, he enjoins stricter discipline, namely, withdrawal from their company (compare <a onclick="return mV('1Cr',5,11);">1Cr 5:11</a>; <a onclick="return mV('2Jo',1,10,11);">2Jo 1:10-11</a>): not a formal sentence of excommunication, such as was subsequently passed on more heinous offenders (as in <a onclick="return mV('1Cr',5,5);">1Cr 5:5, 20</a>). He says "brother," that is, professing Christian; for in the case of unprofessing heathen, believers needed not be so strict (<a onclick="return mV('1Cr',5,'10-13');">1Cr 5:10-13</a>).
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<br><br><b>disorderly</b>—Paul plainly would not have sanctioned the <i>order</i> of Mendicant Friars, who reduce such a "disorderly" and lazy life to a system. Call it not an <i>order,</i> but a <i>burden</i> to the community (BENGEL, alluding to the <i>Greek,</i> <a onclick="return mV('2Th',3,8);">2Th 3:8</a>, for "be chargeable," literally, "be a burden").
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<br><br><b>the tradition</b>—the oral instruction which he had given to them when present (<a onclick="return mV('2Th',3,10);">2Th 3:10</a>), and subsequently committed to writing (<a onclick="return mV('1Th',4,11,12);">1Th 4:11-12</a>).
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<br><br><b>which he received of us</b>—Some oldest manuscripts read, "<i>ye</i> received"; others, "<i>they</i> received." The <i>English Version</i> reading has no very old authority.
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<p id="a2Th3_7"><b>7. how ye ought to follow us</b>—how ye ought to live so as to "<i>imitate</i> (so the <i>Greek</i> for 'follow') <i>us</i>" (compare <i>Notes,</i> see on JFB for <a href="./Comm/jfb/1Cr/1Cr011.html#a1Co11_1">1Co 11:1</a>; JFB for <a href="./Comm/jfb/1Th/1Th001.html#a1Th1_6">1Th 1:6</a>).
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<p id="a2Th3_8"><b>8. eat any man's bread</b>—<i>Greek,</i> "eat bread <i>from</i> any man," that is, live at anyone's expense. Contrast <a onclick="return mV('2Th',3,12);">2Th 3:12</a>, "<i>eat</i> THEIR OWN bread."
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<br><br><b>wrought</b>— (<a onclick="return mV('Act',20,34);">Act 20:34</a>). In both Epistles they state they maintained themselves by labor; but in this second Epistle they do so in order to offer themselves herein as an example to the idle; whereas, in the first, their object in doing so is to vindicate themselves from all imputation of mercenary motives in preaching the Gospel (<a onclick="return mV('1Th',2,5,9);">1Th 2:5, 9</a>) [EDMUNDS]. They preached gratuitously though they might have claimed maintenance from their converts.
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<br><br><b>labour and travail</b>—"toil and hardship" (see on JFB for <a href="./Comm/jfb/1Th/1Th002.html#a1Th2_9">1Th 2:9</a>).
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<br><br><b>night and day</b>—scarcely allowing time for repose.
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<br><br><b>chargeable</b>—<i>Greek,</i> "a burden," or "burdensome." The Philippians did not regard it as a <i>burden</i> to contribute to his support (<a onclick="return mV('Phl',4,15,16);">Phl 4:15-16</a>), sending to him while he was in this very Thessalonica (<a onclick="return mV('Act',16,15,34,40);">Act 16:15, 34, 40</a>). Many Thessalonians, doubtless, would have felt it a privilege to contribute, but as he saw some idlers among them who would have made a pretext of his example to justify themselves, he waived his right. His reason for the same course at Corinth was to mark how different were his aims from those of the false teachers who sought their own lucre (<a onclick="return mV('2Cr',11,9,12,13);">2Cr 11:9, 12-13</a>). It is at the very time and place of writing these Epistles that Paul is expressly said to have <i>wrought at tent-making</i> with Aquila (<a onclick="return mV('Act',18,3);">Act 18:3</a>); an undesigned coincidence.
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<p id="a2Th3_9"><b>9.</b> (<a onclick="return mV('1Cr',9,'4-6');">1Cr 9:4-6</a>, etc. <a onclick="return mV('Gal',6,6);">Gal 6:6</a>.)
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<p id="a2Th3_10"><b>10. For even</b>—Translate, "For <i>also.</i>" We not only set you the example, but gave a positive "command."
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<br><br><b>commanded</b>—<i>Greek</i> imperfect, "We were commanding"; we kept charge of you.
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<br><br><b>would not work</b>—<i>Greek,</i> "<i>is unwilling</i> to work." BENGEL makes this to be the argument: not that such a one is to have his food withdrawn from him by others; but he proves from the necessity of <i>eating</i> the necessity of <i>working;</i> using this pleasantry, Let him who will not work <i>show himself an angel,</i> that is, do without food as the angels do (but since he cannot do without food, then he ought to be not unwilling to work). It seems to me simpler to take it as a punishment of the idle. Paul often quotes good adages current among the people, stamping them with inspired approval. In the <i>Hebrew,</i> "<i>Bereshith Rabba,</i>" the same saying is found; and in the book <i>Zeror,</i> "He who will not work before the sabbath, must not eat on the sabbath."
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<p id="a2Th3_11"><b>11. busy bodies</b>—In the <i>Greek</i> the similarity of sound marks the antithesis, "Doing none of their own business, yet overdoing in the business of others." Busy about everyone's business but their own. "Nature abhors a vacuum"; so if not doing one's own business, one is apt to meddle with his neighbor's business. Idleness is the parent of busybodies (<a onclick="return mV('1Ti',5,13);">1Ti 5:13</a>). Contrast <a onclick="return mV('1Th',4,11);">1Th 4:11</a>.
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<p id="a2Th3_12"><b>12. by</b>—The oldest manuscripts read, "IN the Lord Jesus." So the <i>Greek,</i> <a onclick="return mV('1Th',4,1);">1Th 4:1</a>, implying the sphere wherein such conduct is appropriate and consistent. "We exhort you thus, as <i>ministers</i> IN <i>Christ,</i> exhorting our people IN Christ."
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<br><br><b>with quietness</b>—quiet industry; laying aside restless, bustling, intermeddling officiousness (<a onclick="return mV('2Th',3,11);">2Th 3:11</a>).
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<br><br><b>their own</b>—bread earned by themselves, not another's bread (<a onclick="return mV('2Th',3,8);">2Th 3:8</a>).
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<p id="a2Th3_13"><b>13. be not weary</b>—The oldest manuscripts read, "Be not cowardly in"; do not be wanting in strenuousness in doing well. EDMUNDS explains it: Do not <i>culpably</i> neglect to do well, namely, with patient industry do your duty in your several callings. In contrast to the "disorderly, not-working busybodies" (<a onclick="return mV('2Th',3,11);">2Th 3:11</a>; compare <a onclick="return mV('Gal',6,9);">Gal 6:9</a>).
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<p id="a2Th3_14"><b>14. note that man</b>—mark him in your own mind as one to be avoided (<a onclick="return mV('2Th',3,6);">2Th 3:6</a>).
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<br><br><b>that he may be ashamed</b>—<i>Greek,</i> "made to turn and look into himself, and so be put to shame." Feeling himself shunned by godly brethren, he may become ashamed of his course.
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<p id="a2Th3_15"><b>15. admonish him as a brother</b>—not yet excommunicated (compare <a onclick="return mV('Lev',19,17);">Lev 19:17</a>). Do not shun him in contemptuous silence, but tell him why he is so avoided (<a onclick="return mV('Mat',18,15);">Mat 18:15</a>; <a onclick="return mV('1Th',5,14);">1Th 5:14</a>).
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<p id="a2Th3_16"><b>16. Lord of peace</b>—Jesus Christ. The same title is given to Him as to the Father, "the GOD of peace" (<a onclick="return mV('Rom',15,33);">Rom 15:33</a>; <a onclick="return mV('Rom',16,20);">16:20</a>; <a onclick="return mV('2Cr',13,11);">2Cr 13:11</a>). An appropriate title in the prayer here, where the harmony of the Christian community was liable to interruption from the "disorderly." The <i>Greek</i> article requires the translation, "Give you <i>the</i> peace" which it is "His to give." "Peace" outward and inward, here and hereafter (<a onclick="return mV('Rom',14,17);">Rom 14:17</a>).
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<br><br><b>always</b>—unbroken, not changing with outward circumstances.
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<br><br><b>by all means</b>—<i>Greek,</i> "in every way." Most of the oldest manuscripts read, "in every <i>place</i>"; thus he prays for their peace <i>in all times</i> ("always") <i>and places.</i>
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<br><br><b>Lord be with you all</b>—May He bless you not only with <i>peace,</i> but also with His <i>presence</i> (<a onclick="return mV('Mat',28,20);">Mat 28:20</a>). Even the disorderly brethren (compare <a onclick="return mV('2Th',3,15);">2Th 3:15</a>, "a brother") are included in this prayer.
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<p id="a2Th3_17"><b>17.</b> The Epistle was written by an amanuensis (perhaps Silas or Timothy), and only the closing salutation written by Paul's "own hand" (compare <a onclick="return mV('Rom',16,22);">Rom 16:22</a>; <a onclick="return mV('1Cr',16,21);">1Cr 16:21</a>; <a onclick="return mV('Col',4,18);">Col 4:18</a>). Wherever Paul does not subjoin this autograph salutation, we may presume he wrote the whole Epistle himself (<a onclick="return mV('Gal',6,11);">Gal 6:11</a>).
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<br><br><b>which</b>—<i>which</i> autograph salutation.
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<br><br><b>the token</b>—to distinguish genuine Epistles from spurious ones put forth in my name (<a onclick="return mV('2Th',2,2);">2Th 2:2</a>).
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<br><br><b>in every epistle</b>—Some think he signed his name to every Epistle with his own hand; but as there is no trace of this in any manuscripts of <i>all</i> the Epistles, it is more likely that he alludes to <i>his writing with his own hand in closing every Epistle,</i> even in those Epistles (Romans, Second Corinthians, Ephesians, Philippians, First Thessalonians) wherein he does not specify his having done so.
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<br><br><b>so I write</b>—so I sign my name: this is a specimen of my <i>handwriting,</i> by which to distinguish my geniune letters from forgeries.
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<p id="a2Th3_18"><b>18.</b> He closes every Epistle by praying for GRACE to those whom he addresses.
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<br><br><b>Amen</b>—omitted in the oldest manuscripts It was doubtless the response of the congregation after hearing the Epistle read publicly; hence it crept into copies. <p> The Subscription is spurious, as the Epistle was written not "from Athens," but from <i>Corinth.</i>
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