Bible Commentaries
2 Thessalonians 3

Verses 1-2

As for other matters, brothers and sisters, pray for us that the message of the Lord may spread rapidly and be honored, just as it was with you. 2 Thessalonians 3:1

Coffman calls Paul the "most successful missionary who ever lived."^(F1) It is truly amazing that this most successful missionary would stop and ask for the prayers of some new Christians at Thessalonica. Actually, it was Paul's custom to ask Christians everywhere to pray for him and his ministry (cf. Romans 15:30; 2 Corinthians 1:11, Ephesians 6:18-19, Philippians 1:19, Colossians 4:3; 1 Thessalonians 5:25; Philemon 1:22). Barclay says of Paul, "Nowhere is Paul's humility more clear to see…it is very difficult to dislike a man who asks you to pray for him."^(F2) The church father, Maximus of Turin (early 5th century), said, "If the apostles used to ask for prayers on their own behalf, how much more does it behoove me to do so?"^(F3)

Paul asked for prayer not just for himself but that the message or the gospel would be able to spread rapidly and be honored. Paul might have been thinking about Psalm 147:15 which says, "He sends his command to the earth; his word runs swiftly." Or he could have had in mind Psalm 19:4, "Yet their voice goes out into all the earth, their words to the ends of the world…" It seems that his prayer request was answered. During that last part of his life, as he was a prisoner in Rome, Luke says of him, "He proclaimed the kingdom of God and taught about the Lord Jesus Christ – with all boldness and without hindrance!" (Acts 28:31).

Wiersbe sighs, "Too much Christian work these days is accomplished by human plans and promotion, and not by the Word of God…."^(F4) How little we seem to rely on things like prayer and the word of the Lord as we make our plans. Stott says about all this, "Evangelism is not a merely human activity undertaken by human energy and ingenuity. Unseen spiritual forces are also at work. Hence the call to prayer."^(F5)

"And pray that we may be delivered from wicked and evil people, for not everyone has faith" (3:2). It seemed that everywhere the apostle went, wicked men literally came out of the woodwork to oppose him. So often, it was those Jews who were opposed to the gospel.

The reformer, John Calvin, describes them as "Jews, who with a mad zeal for the law furiously persecuted the gospel."^(F6) The Greek word to describe these is atopos, and it has the meanings of being out of place, being absurd, strange, unreasonable and wicked.^(F7)

Verses 3-5

THE LORD'S FAITHFUL HELP

But the Lord is faithful, and he will strengthen you and protect you from the evil one. 2 Thessalonians 3:3

Trapp says of the saints of God, "They go always under a double guard, the peace of God within them, Philippians 4:7… and the power of God without them, 1 Peter 1:5."^(F8) Actually, the Greek term "protect" or guard (phulasso) is another of the several military terms we find in this chapter.^(F9)

There has been some discussion as to whether the last part of this verse speaks of just "evil" or of "the evil one." The great Greek scholar A.T. Robertson feels that the usage here is probably masculine,^(F10) and thus it would read as the NIV has it, "the evil one."

"We have confidence in the Lord that you are doing and will continue to do the things we command" (3:4). Once again, we bump into a Greek military term, paraggellomen. Stott citing Morris says that this word reflects a normal military command given by an officer to his men.^(F11) Wiersbe remarks about the sad state of the church today saying, "Christ is the Captain of our salvation; we are his soldiers (2 Timothy 2:3-4)…If the recruits disobeyed their officers' orders the way some church members disobey the Word of God, they would be court-martialed."^(F12)

"May the Lord direct your hearts into God's love and Christ's perseverance" (3:5). The word "direct" is yet another Greek military term (kateuthyno), and it has to do with making something straight by removing the obstacles.^(F13) The Lord wants us to be directed more and more into his love. What else is there in this fallen world of ours? The apostle speaks here of Christ's perseverance (hupomnēn tou Christou). This is an unusual Greek expression that is found no other place in Paul's writings. Obviously, it is Christ's endurance that provides the wonderful example for our own endurance.^(F14)

Coffman comments, "One of the most hurtful tendencies of the current era is that toward impatience…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."^(F15)

Verses 6-8

PAUL'S WARNING AGAINST IDLENESS

In the name of the Lord Jesus Christ, we command you, brothers and sisters, to keep away from every believer who is idle and disruptive and does not live according to the teaching you received from us. 2 Thessalonians 3:6

The Thessalonians were no doubt influenced by the Greek mindset and probably looked down upon any sort of manual labor. Their idleness (Gk. atakos) was likely a deep-seated one. As we remember, Paul had dealt with this initially in 1 Thessalonians 5:14. The early Roman ascetic writer John Cassian(c. 360 – 435) states, "…Those very people [the Thessalonians] whom in his first epistle Paul had treated with the gentle application of his words, he endeavors in his second epistle to heal with severer and sterner remedies…Rather he says, 'We command you'…In the first letter Paul asks; in the second he commands."^(F16)

There was a vast difference between the Greek and Hebrew ideas concerning manual labor. To the Hebrew, work was not something that resulted from the fall recorded in Genesis. Adam was assigned work to do before he ever fell into sin (Genesis 2:15). The Jewish people felt there was a great dignity in honest toil. It was a teaching of the rabbis that the father was obligated to teach his son to work. They had said, "He who does not teach his son a trade, teaches him to steal."^(F17) We remember how Jesus was a carpenter in Nazareth, apparently trained by his father Joseph. Paul was a tentmaker, likely trained by his own father.

In this verse Paul introduces the sometimes troubling subject of church discipline. He once again commands the church and he commands them to severely discipline the brother or sister who refused to work. We are at a great disadvantage today, for we live in a time when the individual is emphasized rather than the community. This is expressed so often in the statement, "It's all about me!" Today many government and court decisions favor the supposed "good" of the single individual over the good of the whole community. Many ancient peoples did not look at things in such a way. In the Middle East, the family and clan was protected over the supposed rights of any individual. Such a thing is still the practice by many in the area.

So, let us carefully approach the whole subject of church discipline. Holmes says of the subject, that many congregations do not even attempt to make efforts at church discipline, since the social setting today is so different from the first century.^(F18) He goes on to explain the vast differences between New Testament times and our own day. He says, "In Paul's day, the church was essentially the only source of Christian fellowship, and churches were few and far between…This meant that people who joined the Christian movement had a high personal investment in the group and, therefore, generally had strong motivation to maintain their association with it."^(F19)

Obviously, we live in a much different world today. In our "seeker friendly" churches there is often little commitment to the group and little personal investment. People "graze" through modern and postmodern churches "smorgasbord style" until they find a church that is pleasing to them. When the church stops being pleasing, they quickly move on to some other church that better suits their fancy. In these situations, church discipline must be applied very judiciously and with great caution. Pastors and church leaders today must really have the leading of the Lord before exercising such discipline.

Paul commands that we keep away or keep aloof from such unruly folks. The Greek word he uses is stellesthai and it means to withdraw oneself from the disorderly (Gk. ataktōs). This latter word is another military term and means to be out of ranks.^(F20) Once more, Paul mentions the importance of following after good traditions of the apostles.

We should be aware that church discipline is not only good for the congregation but is good for the person disciplined. Holmes says, "The purpose of disciplinary action is redemptive and remedial, not judgmental or punitive…"^(F21)

"For you yourselves know how you ought to follow our example. We were not idle when we were with you, nor did we eat anyone's food without paying for it. On the contrary, we worked night and day, laboring and toiling so that we would not be a burden to any of you" (3:7-8). Paul had no trouble advising people to follow his example as he followed the example of Christ (1 Corinthians 11:1). Paul worked with his hands to preach the gospel and Jesus also worked with hands as a carpenter.

This brings up the whole subject of compensation for ministers of the gospel. Obviously, the early Christian ministers were not put on salary as many are today, but they nevertheless received a suitable portion from the offerings. Viola and Barna state, "In the third century, Cyprian of Carthage was the first Christian writer to mention the practice of financially supporting the clergy…but it did not become widespread among Christians until the eighth century."^(F22) They further state, "As far as clergy salaries go, ministers were unsalaried for the first three centuries."^(F23)

It appears that much of our salary structure for ministers today is far removed from the New Testament pattern. The early 20th century Wesleyan evangelist, William Godbey, who pulls no punches, says "All this so strikingly contrasts with the financial policy of modern ecclesiasticism, hiring the preacher like a rail-splitter."^(F24)

We see that on other occasions Paul willingly gave up the right to be supported from the church (1 Corinthians 9:6-14). He did it for the welfare of the new believers. "He supported himself in spite of much fatigue (laboring: v. 8) and many obstacles ('toiling,' v. 8; cf. 1 Thessalonians 2:9)."^(F25) Still, at some of those times, he may have received love offerings from other churches (2 Corinthians 11:8). Pett feels that he learned the importance of his own manual labor from the time he was a Pharisee. The Jewish Rabbi was required to have a trade so that he would not live off his study and teaching of the law. ^{Thessalonians, Peter Pett's Commentary on the Bible, vs. 3:7-9.">(F26)} After all, the God whom we serve is still at work (John 5:17) and we are laborers together with him (1 Corinthians 3:9). It is thought that while he was writing this epistle he was working to make tents with Aquila in Corinth (Acts 18:3).^(F27)

Paul did not eat other people's food without paying for it. The actual word the apostle uses is "bread" (Gk. arton). Morris feels this is a Hebraism speaking generally of eating food.^(F28) The Bible says of the worthy woman, "She watches over the affairs of her household and does not eat the bread of idleness" (Proverbs 31:27). In the days of the Old Testament it was required of the Lord that people work for six days each week (Exodus 20:9). That is still the case in modern Israel. "In the words of James I. Vance, 'God is on the side of the worker. The worker has rights; the willful idler has none.'"^(F29)

Coffman remarks, "Man's great happiness is served by work; even Eden was not a place of idleness, but of work (Genesis 2:15)…Gross laziness will destroy any people foolish enough to indulge in it…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."^(F30)

Verses 9-10

A MODEL TO FOLLOW

We did this, not because we do not have the right to such help, but in order to offer ourselves as a model for you to imitate. 2 Thessalonians 3:9

It is crystal clear in the Bible that Christian workers have a right to receive support from the congregations they serve (Matthew 10:10; Luke 10:7; Galatians 6:6; 1 Timothy 5:17-18). However, Paul at times gave up this right so that he could set a good example for the new churches. No doubt, the church of Thessalonica really needed his good example regarding work. Morris comments, "More than once Paul declined to exercise this right, but he never forgot that he had it."^(F31)

"For even when we were with you, we gave you this rule: 'The one who is unwilling to work shall not eat'" (3:10). On the surface, this seems to be a rather hard teaching. Utley suggests that we balance it with Paul's teaching in other letters regarding Christian responsibility for the poor (cf. Acts 24:17; Romans 15:26-29; Galatians 2:10).^(F32)

Once again, this whole biblical teaching is at odds with our present culture, particularly in the US. To this Holmes remarks:

This connection between work and sustenance is one that is under attack from a number of directions in contemporary culture…policies…have frequently done so in a way that has severely weakened (if not actually severed) the connection between assistance and work; this has been psychologically debilitating…the proliferation of gambling has also contributed to a weakening of the bond between "eating" and "working." Outrageous sums of money are paid routinely to people engaged in activities (e.g. sports) that have little to do with any traditional understanding of work…One consequence of these developments has been the creation of a cultural environment in which the ability to "eat one's bread" becomes a matter of chance rather than work.^(F33)

Let us pursue the matter of excessively high salaries and gambling. The statistics prove that these windfalls do little good in the long run. Luther Elliss reports on NFL players, "Within 3 years after retirement 70 percent of players will be divorced, bankrupt or homeless. The statistics for all professional sports players is 60 percent."^(F34) Gamblers fare little better. Perhaps this story from Wichita, Kansas illustrates their sad fate:

Authorities say two brothers accidentally blew up their house after celebrating a $75,000 winning lottery ticket by purchasing marijuana and meth. Wichita police Sgt. Bruce Watts says one of the brothers was taken to a hospital and the other to jail after Friday's explosion. The Wichita Eagle reports that the injured 27-year-old brother is in serious but stable condition with second-degree burns on his hands, arms and chest.^(F35)

It appears that neither the gamblers, the gambling institutions, nor the cities that authorized such things fared too well in the end. A good example of this is Atlantic City. This city was once famous for its gambling, but now many of its buildings are either boarded up, burned out or torn down. It is now called the "Slum by the Sea."^(F36)

Holmes cites Miroslav Volf who observes that, "the stress on the pursuit of self-interest in modern societies is at odds with one of the most essential aspects of a Christian theology of work…"^(F37) Some time ago the Christian psychologist James Dobson lamented that Americans now spend more on gambling than we spend on our groceries.^(F38)

All this reminds us of the sound biblical teaching found in Proverbs 23:5, "Cast but a glance at riches, and they are gone, for they will surely sprout wings and fly off to the sky like an eagle." It also reminds us of Proverbs 13:11, "Dishonest money dwindles away, but whoever gathers money little by little makes it grow."

No doubt God expects us all to work and to eat our bread by the sweat of our own brows (Genesis 3:19). Psalm 128:2 tells us, "You will eat the fruit of your labor; blessings and prosperity will be yours." The golden mouthed preacher John Chrysostom says:

Consider, then, how prudent the ant is. Consider how God has implanted in so small a body such an unceasing desire for work!…learn from the bee a lesson of neatness, industry and social concord! For the bee labors more for us than for herself, working every day…As, then, the bee travels across the meadows that she may prepare a banquet for another, so also O man, you do likewise. And if you have accumulated wealth, spend it on others.^(F39)

Verses 11-13

CHURCH BUSYBODIES

We hear that some among you are idle and disruptive. They are not busy; they are busybodies. 2 Thessalonians 3:11

So, some of the Thessalonian Christians were idle (Gk. ataktōs), and as a result were disruptive to the church. As Holmes says, "rather than 'working hard' (ergazomenous), they are 'hardly working' (periergazomenous)…"^(F40) The devil always has his eye on such as these. As Isaac Watts wrote, "For Satan finds some mischief still, for idle hands to do." Wiersbe says, "They had time on their hands and gossip on their lips, but they defended themselves by arguing, 'The Lord is coming soon!'"^(F41)

It seems that if we are not busy we eventually become busybodies, meddling in the affairs of other people and causing trouble in the church. When we are busy we do not have time or energy for such nonsense.

Guzik adds, "There is plenty of well-wishing in the world, well-resolving, well-suggesting, and well-criticizing are also found in plenty. Many people are good at well-talking, but there is not enough of simple well doing."^(F42)

"Such people we command and urge in the Lord Jesus Christ to settle down and earn the food they eat" (3:12). Paul again is acting like a military commander and using military terms. They did not listen when he asked nicely so now he commands in the name of the Lord. The NIV reads here, "earn the food they eat," but the Greek doesn't quite bear this out. Rather it reads "eat their own bread."^(F43) We would have a hard time proving from scripture that we actually earn our bread. No doubt we remember the Lord's Prayer where we are told to ask of the Lord, "Give us today our daily bread" (Matthew 6:11). It is clear in scripture that God is always the giver and we have the task of gathering what is given. God also gives to the birds but we see them out there pulling the worms out of the ground.

It is often demeaning when we give without some reciprocal action from those who receive. As the saying goes, it is better to teach a person to fish than merely give him fish to eat. Maimonides said, "Give a man a fish and you feed him for a day; teach a man to fish and you feed him for a lifetime." Guzik comments, "The early church did provide for the truly needy among them, but only after being certain that they were truly needy and after putting them to work for the church (1 Timothy 5:3-16)."^(F44)

"And as for you, brothers and sisters, never tire of doing what is good" (3:13). Paul says a similar thing in Galatians 6:9, "Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up." As we have seen previously, the Lord himself went around doing good, healing the sick and oppressed (Acts 10:38). He left all us a wonderful example.

Verses 14-15

EXERCISING DISCIPLINE

Take special note of anyone who does not obey our instruction in this letter. Do not associate with them, in order that they may feel ashamed. 2 Thessalonians 3:14

Godbey says, "We never can redeem the church from sin, Satan, and hell, unless we enforce New Testament discipline."^(F45) Clearly, this discipline was redemptive in nature and not just punitive. It was designed to bring people back into the warm fellowship of the Christian body. Holmes says that in the Mediterranean culture shame was a matter of great concern.^(F46) That is still true today, especially with the Moslem culture. Holmes goes on to describe the discipline that was recommended. They were to "cease having contact with any such people and thus amounts to an early insistence of what later came to be termed 'excommunication.'"^(F47)

"Yet do not regard them as an enemy, but warn them as you would a fellow believer" (3:15). We can sense here the gentle spirit in which church discipline is to be administered. Augustine (354-430) says of it, "There's the quarrel. But notice how it's a quarrel of doves, not of wolves."^(F48)

Verses 16-18

PAUL'S FINAL GREETINGS

Now may the Lord of peace himself give you peace at all times and in every way. The Lord be with all of you. 2 Thessalonians 3:16

Jesus is the Prince of Peace. It is interesting that "peace" was the first word that the resurrected Christ spoke to his disciples (John 20:19). Peace is much talked about today but it is often not the peace of the Lord. The peace he gives is not of this world and cannot be taken away from us (John 14:27). His peace is given always and in every way, or at all times and in all places.^(F49)

"I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write" (3:17). As the apostle often does, he now takes the pen from his secretary and authenticates the letter with his own handwriting. Perhaps this was done to avoid false letters, as we might have seen reflected in 2:2.

"The grace of our Lord Jesus Christ be with you all" (3:18). This benediction is virtually identical to the one in 1 Thessalonians 5:28. Paul always talked a lot about grace and the Lord's grace is vitally important to us all. I keep an article up on my website entitled God's Great Grace. Over the years I have noticed that is one of my most popular articles. Grace is so important to our Christian lives. Years ago, there was a popular and oft recorded African American spiritual entitled Ezekiel Saw The Wheel. The chorus goes:

De big wheel run by faith
Little wheel run by de grace of God
Wheel in a wheel
Way in de middle of de air

As we close 2 Thessalonians we have to stand in awe at its brilliance. Coffman says, "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!"^(F50)