CHAPTER III

Outline of II Thessalonians 3

Theme: The Revelation of the Lord Jesus from Heaven

is a firmly anchored hope whose contemplation should result not in disorderliness but in calm assurance, stedfast endurance, and strength-imparting peace.

3:1 and 2 A request for intercession

3:3–5 Calm assurance and stedfast endurance required and promised

3:6–15 Disorderliness condemned

3:16–18 Conclusion: “Now may he, the Lord of peace, give you this peace.” Closing benediction.

3 1 For the rest, brothers, pray for us, that the word of the Lord may run its race and be crowned with glory¹³⁰, just as it did among you; 2 and that we may be rescued from those unrighteous and evil men, for (true) faith is not everyone’s portion. 3 Yet, faithful is the Lord, who will strengthen you and guard you from the evil one. 4 Moreover, we have confidence in the Lord about you, that what we command, you are doing and will continue to do. 5 And may the Lord direct your hearts to the love of God and to the endurance of Christ.

6 Now we command you, brothers, in the name of the Lord Jesus Christ, that you stay away from every brother who conducts himself in a disorderly manner and not in accordance with the tradition which you received from us. 7 For you yourselves know how you ought to imitate us, because we did not conduct ourselves in a disorderly manner (when we were) among you, 8 neither did we eat anyone’s bread without paying for it, but with toil and hardship we were working for a living by night and by day, in order not to be a burden to any of you; 9 not because we have no right (to be supported by you) but in order that we might offer ourselves as an example for you to imitate. 10 For also when we were with you, this we used to command you, “If anyone does not want to work, neither let him eat.” 11 For we hear that some among you are conducting themselves in a disorderly manner, not busy workers but busybodies. 12 Now such people we command and urge in the Lord Jesus Christ that by quietly working for a living they eat their own bread. 13 But as for you, brothers, do not become weary in well-doing. 14 Now if anyone does not obey our word expressed in this letter, note that man, and do not get mixed up with him, in order that he may become ashamed. 15 And do not consider him an enemy, but admonish him as a brother. 16 Now may he, the Lord of peace, give you this peace at all times and in all ways. The Lord (be) with you all.

17 The greeting by the hand of me, Paul, which is a token of genuineness in every epistle; so I write. 18 The grace of our Lord Jesus Christ (be) with you all.

3:1, 2. For the rest, brothers, pray for us, that the word of the Lord may run its race.

The expression “for the rest” (cf. I Thess. 4:1; then II Cor. 13:11; Phil. 4:8) is certainly very appropriate when a letter is drawing to a close; though it is not restricted to this use (see, for example, I Cor. 1:16; 4:2; 7:29; Phil. 3:1). It is as if Paul, having finished chapters 1 and 2, read what he had written, and then decided that there were a few important matters which must not be left unmentioned. So, to the wish for divine encouragement and strengthening (2:16, 17) he now adds some closing admonitions. In Paul’s writings the divine and the human, God’s decree and man’s responsibility, constantly occur side by side. Thus also here in chapter 3 one series of expressions, stressing the former — “Faithful is the Lord, who will strengthen you and guard you,” “May the Lord direct your hearts,” “May he, the Lord of peace, give you this peace,” “The Lord be with you all,” “The grace of our Lord Jesus Christ be with you all” — is interwoven with another, stressing the latter — “Pray for us,” “Stay away from disorderly persons,” “We command that they eat their own bread,” “Do not become weary in well-doing,” “Note that man,” “Admonish him as a brother.” We hasten to add, however, that in Paul’s teaching as in that of Jesus the qualifying power which enables man to do what God commands is ever from God, of whom and through whom and unto whom are all things. Thus also in the present passage the word of the Lord runs its race in answer to prayer. It is ever God who provides the blessing.

As has been noted previously, Paul sets much store by the intercession of fellow-believers for himself and his fellow-workers (see on I Thess. 5:25; cf. Rom. 15:30–32; II Cor. 1:11; Phil. 1:19; Col. 4:2; Philem. 22). It is not improbable that here the present tense has continuative force: “Continue to pray for us,” or “Pray constantly for us.” Note, however, that the prayer is not so much for personal blessings as it is for the progress of the gospel by means of the work of the missionaries, though the latter does not exclude the former. Paul prays that the word of the Lord (called thus because it proceeds from him and refers to him, that is, to the Lord Jesus Christ) may run (or may run its race) without hindrance and constant interference from the side of the enemy. That this is the meaning is shown by the immediate context. The apostle adds: and be crowned with glory (or simply: “and be glorified”). The fact that he is here employing a figure is evident at once, for in the literal sense of the term “the word of the Lord” does not “run.” It is surely entirely in line with Pauline usage to suggest that, as in many other passages so also here, the apostle is borrowing a metaphor from the race-track (cf. Rom. 9:16; I Cor. 9:24–27; Gal. 2:2; 5:7; Phil. 2:16). The author of Hebrews makes use of the same figure (Heb. 12:1, 2). However, the verb “and be glorified” which can be somewhat freely translated “and be crowned with glory” also indicates that in his mind the reality emerges out from under the figure. The word of the Lord is glorified when it is accepted by true faith, sothat it begins to adorn the lives of believers. Now this “word of the Lord” had been successful in Thessalonica. Hence, Paul adds: just as it did among you (see the first chapter of both epistles).

The first object-clause is elucidated by the second: and that we may be rescued from those unrighteous and evil men.

Note the definite article: “the” or “those” unrighteous and evil men. Paul has a definite, concrete situation in mind, namely, the situation at Corinth. To say that the reference cannot be to the episode before Gallio, recorded in Acts 18:12–17, because this took place a little later, misses the point. What is described in that paragraph is the final flare-up. But surely, the opposition from the side of the Jews did not begin then (see, for example, Acts 18:5, 6). In the light of I Thess. 2:15, 16 (see on that passage), it is immediately clear that Paul is referring to the Jews when he speaks of unrighteous (literally out of place) and evil men. The modifying clause, which accounts for the existence of these wicked men, is a characteristically Pauline litotes: for (true) faith is not everyone’s portion (or simply: “for not all have (true) faith”). The meaning is: “Most people have and show in their conduct the very opposite of faith, namely, unbelief, vicious opposition to the truth.” Lack of faith explains the hostile attitude to Christ, his gospel, his ambassadors.

3. Now over against those who lack faith stands the faithful Lord (note the play upon the words faith … faithful), ever ready to protect his people: Yet, faithful is the Lord, who will strengthen you and guard you from the evil one.

By a very natural transition Paul, having dwelt for a moment upon the theme of his own conflict at Corinth, returns to the very similar battle which the Thessalonians are waging. Inwardly the young, struggling church is in need of strengthening. Outwardly — for Satan is surely an outsider! — it needs to be guarded. Paul now assures the readers that what he had wished with respect to them (see on 2:16, 17) will also come to pass. They will be both “encouraged and strengthened” (2:16, 17) or, as the apostle now expresses it “the Lord will both strengthen and guard” them. This guarding will prevent the Thessalonian believers from falling into the snares of the evil one, such as fanaticism, loafing, meddlesomeness, neglect of duty, defeatism (see verses 5–8).

It is from “the evil one” that the readers will be guarded. Though the noun used here (τοῦ πονηροῦ) can also be translated “evil,” yet in all probability Paul has reference to the personal devil. That is in harmony with the entire trend of the epistle and of the one that precedes it (see on I Thess. 2:18; 3:5; II Thess. 2:9) and also with Eph. 6:16; Matt. 6:13; 13:19, 38 (and see N.T.C. on John 17:15).

Between the strengthening and the guarding there is a very close relationship. By being positively strengthened in faith, love, every good work and word (I Thess. 3:2, 12, 13; II Thess. 2:17) believers will be guarded against the sin of capitulating to Satan.

In all this the Lord (Jesus Christ) will manifest his faithfulness (cf. I Thess. 5:24). His promise never fails. He ever completes that which he began (Phil. 1:6).

But, as already indicated (see above on verse 1), in this process of spiritual strengthening believers are not passive. On the contrary, they become very active.

It is exactly as is stated in the Canons of Dort:

“Moreover, when God accomplishes this his goodpleasure 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 circumcizes the uncircumsized 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 pliable; and actuates 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. Hence, turning from the work of God to the action of the believer, which action is used by God as a means for the accomplishment of the divine design, the apostle continues: Moreover, we have confidence in the Lord about you, that what we command, you are doing and will continue to do.

Apart from “the Lord” (that is, Jesus Christ; see on I Thess. 1:1) confidence in the readers and in their future conduct would have lacked a firm basis. One never knows what mere men are going to do. But by virtue of union with the Lord (for that is the meaning of “in the Lord”) the confidence which Paul has is well-founded, for the Lord perfects that which he has begun (cf. Gal. 5:10; Phil. 1:6). By means of obedience to the commandments (cf. I Thess. 4:11) — those issued before and also those which Paul is about to issue (in verses 6–15) — spiritual strengthening and protection is and will be attained. The readers are doing and are going to do what they are told to do.

Verse 4 does not begin a new section. It is very closely related to the preceding verse, as we have shown. It also prepares for the things that immediately follow. It shows delicate, admirable tact. The commandment will not sound nearly as harsh when those who issue it (principally Paul, but also Silas and Timothy) are kind enough to preface it by saying, “We have confidence … that what we command, you are doing and will continue to do.” Verse 4 is therefore a window through which we can look into the wise, kind, and considerate soul of Paul.

5. But although the missionaries have full confidence in the readers, they realize, nevertheless, that it is only with the help of the Lord that men will be disposed to keep the commandments. Hence, the pendulum swings back once more (see on verse 1 above) from the human to the divine: And may the Lord direct your hearts to the love of God and to the endurance of Christ.

When the love which God has for the Thessalonians and which he is constantly showing to them becomes the motivating force in their lives and when the endurance exercised by Christ in the midst of a hostile world becomes their example, then they will do and will continue to do whatever God through his servants demands of them.

Both “of God” and “of Christ” are to be considered subjective genitives. Not “their love for God” but “God’s love for them” is what is meant. That is regular Pauline usage (see Rom. 5:5, 8; 8:39; II Cor. 13:14; cf. Eph. 2:4). This is “the love of God which has been shed abroad in our hearts.” It is “his own love toward us.” It is “the love of God in Christ from which nothing shall be able to separate us.” It is “his great love with which he loved us.”

“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. See also N.T.C. on John 21:15–17.

When human hearts (see on I Thess. 3:13; II Thess. 2:17) are directed (see on I Thess. 3:11) to this love, obedience results; for this love is not only a divine attribute, or that plus a favorable attitude toward believers, but also a divine, dynamic force within them, a principle of life in their innermost being.

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)

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

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

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

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

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

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

See also on I Thess. 1:3. Though the two kinds of patience, namely, endurance (ὑπομονή) and longsuffering (μακροθυμία, often slowness to wrath) are very closely related (cf. Col. 1:11), they must not be confused. See on I Thess. 5:14. We endure amid adverse circumstances; we show longsuffering with (or: we exercise patience toward) people.¹³¹ Endurance is the bravery of perseverence in faith and in all good works even then when all things seem to be against us.

In the present context this mention of endurance is very fitting. The meaning is this: just like Christ ran the race with endurance of stedfastness — enduring the cross, despising shame —, so we (in this case, the Thessalonians) in the midst of our afflictions should follow the same course. We should “look unto Jesus,” and follow his example. (The idea here in II Thess. 3:5 immediately suggests Heb. 12:1–4.) Hence, there should be no forsaking of duty, no fanaticism or inexcusable excitement sothat one lays down his work, thinking, “What’s the use of working, if Christ’s return is just around the corner?” Jesus persevered. He never resorted to idleness, loafing. He adhered to his appointed task to the very end. So should we.

Paul expresses the solemn wish that “the Lord” (that is, Jesus Christ; see on I Thess. 1:1) may direct the hearts of the readers to this love of God and to this endurance or stedfastness of Christ.

6. By means of this expression of confidence (verse 4) and this solemn wish (verse 5) Paul has prepared the reader for what follows in verses 6–15: Now we command you, brothers, in the name of the Lord Jesus Christ, that you stay away from every brother who conducts himself in a disorderly orderly manner and not in accordance with the tradition which you received¹³² from us.

The command which follows is given “in the name of” — that is, on the basis of the authority of and in accordance with the teaching (revelation) of — the Lord Jesus Christ (see on I Thess. 1:1). He alone is the Anointed Lord and Savior of the Church, and in that capacity has the right to issue commands.

The command has to do with individual cases of “disorderly conduct.” The expression “every brother” would seem to indicate that the instances were rather isolated: here one and there one. The congregation as a whole was sound in faith and practice. The “disorderly conduct” probably consisted of such things as:

a. loafing (see verse 11: “do nothing-ers”), in view of the conviction that Christ would return any day now;

b. spreading all manner of exciting gossip about Christ’s imminent return (cf. 2:2);

c. asking to be supported by the church (see verse 12: “they eat their own bread,” which implies that this was what they did not want to do); and

d. meddlesomeness, perhaps interfering with the business that properly belonged to the officers (see verse 11: “busybodies”).

The fact that a rather lengthy paragraph (verses 6–15) is devoted to this sin would seem to indicate that the evil here signalized had grown worse since the first epistle was written (see on I Thess. 4:11, 12; 5:14; then also I Thess. 2:9). Such conduct was certainly far removed from “the tradition” (see on 2:15) which the Thessalonians had received from the missionaries. This “tradition” was the teaching which Paul, Silas, and Timothy, on the basis of the authority vested in them, had passed along to the congregation. It included such instructions as this one: “If anyone does not want to work, neither let him eat” (verse 10). The Thessalonians had received it from the missionaries during their first visit (verse 10), and also subsequently by letter (I Thess. 2:9; 4:11; 5:14). No doubt Timothy, on his visit, had stressed the same thing.

In the case of some individuals all this instruction had been in vain. Hence, somewhat stronger methods must now be used. When admonition does not succeed, segregation must be resorted to, at least to a limited extent. Note that the severe measure mentioned in I Cor. 5:5 is not yet contemplated here in II Thess. The “brothers” (see on I Thess. 1:4) are told to stay away (cf. II Cor. 8:20) 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. 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.

7, 8. Not only was the disorderly conduct contrary to the instructions which had been delivered to the Thessalonians, both orally and in writing; it was also in conflict with the example which the missionaries had given them:

For you yourselves know how you ought to imitate us, because we did not conduct ourselves in a disorderly manner (when we were) among you, neither did we eat anyone’s bread without paying for it, but with toil and hardship we were working for a living by night and by day, in order not to be a burden to any of you.

In the light of the immediately preceding context (verse 6), the present passage (verses 7 and 8), in which several thoughts have been compressed together in a few words, may be paraphrased as follows:

“Now we command you, brothers … that you stay away from every brother who conducts himself in a disorderly manner and not in accordance with the tradition which you have received from us. We have a right to remind you of the teaching which we transmitted to you, for you know, of course, what that was; also you know how you ought to imitate (μιμεῖσθαι cf. our “mimic,” used by Paul only here and in verse 9; also in Heb. 13:7; III John 11; cf. I Thess. 1:6; 2:14) the manner in which we practiced what we preached. We feel free to add this because we did not conduct ourselves in a disorderly manner when we were among you. Specifically, we did not eat anyone’s bread without paying for it (gratis or “as a gift” δωρεάν, adverbial accusative) but with toil and hardship we were working for a living (or “were working at a trade”) by night and by day. We did this in order not to be a burden to any one of you.”

The clause “With toil and hardship we were working for a living by night and by day, in order not to be a burden to any of you” occurs also in I Thess. 2:9; see on that passage.

Truly, what the disorderly persons were doing was the very opposite of what the missionaries had done. The latter had been preaching the gospel and working at a trade besides! The former did not do a stitch of real work in either direction. They were loafers and spongers! Instead of being a help they were a hindrance to the progress of the gospel.

9. Why did the missionaries “work for a living by night and by day”? One reason has already been given, namely, “in order not to be a burden to any of you.” Another reason, closely connected with the first, is now added: “in order that we might offer ourselves as an example for you to imitate.” The statement which contains this second purpose clause is as follows: not because we have no right (to be supported by you) but in order that we might offer ourselves as an example for you to imitate.

Again and again Paul insists on his rights, but again and again, in the interest of the kingdom, he is willing to waive the use of these rights. This (in connection with his stand on the question of received remuneration) has been discussed in detail; see on I Thess. 2:9 (the ten propositions).

The desire of the missionaries was that the Thessalonians, each in his own way and with the opportunities given him, might imitate (see on verse 7) the example of unselfish devotion given by those from whose lips they had heard the glorious message of salvation. Since the example of Christ had been imitated by Paul, he now in turn feels free to ask others to imitate his example (and that of his associates). For this thought (specifically for the concepts to imitate or to become imitators and example) see on I Thess. 1:6, 7. Not only in “welcoming the word with Spirit-imparted joy amid great tribulation” but also in whole-hearted self-surrender, the example given by Paul and his fellow-workers must be imitated. That the great majority of the readers had done the former is the thought expressed in I Thess. 1:6, 7. That some refused to do the latter is implied here in II Thess. 3:9.

10. The Thessalonian “irregulars” could not excuse their conduct by saying, “You never taught us any different.” They knew the way, because the missionaries:

a. had given them an example of unselfish devotion (verses 7, 8, 9)

b. had also (note καί at the beginning of verse 10) given them a definite precept, namely, “If anyone does not want to work, neither let him eat” (verse 10).

Hence, the conjunction for in verse 10 really refers back to verse 7, the thought being, “You yourselves know … for when we were with you (in addition to teaching you by means of example) this we used to command you,” etc. In a sense this for refers all the way back to verse 6: “the tradition which you received from us.”

For also when we were with you, this we used to command you, If anyone does not want to work, neither let him eat. No true parallel to this word of Paul has been found anywhere else. A maxim such as, “If they do not work, they have nothing to eat,” is no parallel. That is a mere truism, an axiom so obvious to all except the rich that its very expression seems a bit superfluous. But what Paul had been saying again and again while in Thessalonica, and what he reaffirms here, is something else. 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!

The command which Paul, by inspiration of the Holy Spirit, was constantly issuing was this, “Do not permit such a person to eat,” that is, “Do not supply his material needs.” If he refuses to work, let him go hungry. That may teach him a lesson.

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. It is necessary to grasp the deep root of this labor-philosophy. As we see it, the apostle is not (at least not merely) “borrowing a bit of good old workshop morality, a maxim applied no doubt hundreds of times by industrious workmen as they forbade a lazy apprentice to sit down for dinner,”¹³³ but is proceeding from the idea that, in imitation of Christ’s example of self-sacrificing love for his own, those who were saved by grace should become so unselfish that they will loathe the very idea of unnecessarily becoming a burden to their brothers, and, on the other hand, that they will yearn for the opportunity to share what they have with those who are really in need. While it is certainly true that every man in whom any sense of justice is left will assent to the justice and wisdom of the maxim here expressed (“If anyone does not want to work, neither let him eat”), it is nevertheless also true that for the believer this maxim has added force, for selfishness and the truly Christian life are direct opposites.

11. The apostle now states the reason for being under the necessity of saying these things: For we hear that some among you are conducting themselves in a disorderly manner, not busy workers but busybodies.

Though it is hardly possible for us who are living in a day of fast transportation and air-mail and of telegraphic, telephonic, and televisic communication to imagine the difficulties connected with the very slow method of receiving and conveying messages which prevailed in the first century a.d., nevertheless we must not exaggerate this contrast. Messages did come through even in the days of Paul. The highways and sea-lanes were often crowded with travelers. Tidings kept reaching Paul and his associates. Hence, by this time he was well aware of one fact, namely, that some “among” the readers (let them take note of the preposition “among,” in the deepest sense not really “of” unless they repent) were conducting themselves in the manner outlined above, in connection with our discussion of verse 6; see on that passage. Paul says that these disorderly individuals were “nothing working but working (i.e. gadding) about.” In the original there is here a play upon words. We read μηδὲν ἐργαζομένους ἀλλὰ περιεργαζομένους. In order to retain the flavor of the original, at least to some extent, we have translated this: “not busy workers but busybodies.” It is easy to picture these persons — there were some, not many — laying down their tools, running from one “brother” to another with fantastic stories about Christ’s immediate Return — the “day” had already arrived! — making extravagant claims for the truthfulness of their thrilling tales, returning home without the day’s wages to buy food, then attempting to sponge on others or even on “the benevolence-fund” of the church, meddling in the affairs of the authorities, etc.

12. Now such people we command and urge in the Lord Jesus Christ that by quietly working for a living they eat their own bread.

For such irregular people Paul has a formal, objective command, a message sent along or transmitted (the first verb is παραγγέλλω, just as in verses 4, 6, and 10; cf. I Thess. 4:11) from the Head of the Church, who is the Chief Commander. This command, moreover, is at the same time a warm, personal admonition (the second verb is παρακαλέω: admonish, urge, I Thess. 2:11; 4:1, 10; 5:14; cf. a slightly different sense in I Thess. 3:2, 7; 4:18; 5:11: encourage, comfort; and see N.T.C. on John 14:26).

The missionaries do their commanding and urging “in the Lord Jesus Christ,” i.e., by virtue of union with him, his Spirit speaking through them. For the full title “the Lord Jesus Christ” see on I Thess. 1:1.

The substance of the command and admonition is that by “calmly working for a living” these irregulars shall “eat their own bread.” Instead of gadding about feverishly, running in circles and agitating, spreading excitement and alarm on every side, these people must work calmly (literally “with calmness”). This last expression immediately recalls I Thess. 4:11 (“be ambitious to live calmly”); see on that passage and also on I Tim. 2:2.

If they will obey this commandment and heed this admonition, they will not only be doing themselves a favor, and this both spiritually and materially, but also others. No longer will they be annoying other people. They will be “eating their own bread,” providing their own sustenance.

13. Over against the irregular conduct of the few, Paul urges the many to persist in doing whatever is excellent: But as for you, brothers, do not become weary in well-doing. They must not begin to behave badly or become weary (ἐγκακήσητε, aorist subjunctive ingressive, cf. Luke 18:1; II Cor. 4:1, 16; Gal. 6:9; Eph. 3:13) in the matter of well-doing. As a compound verb (here nominative plural, masc. present participle καλοποιοῦντες) well-doing (one word) or well doing (two words) makes little, if any, difference. The two words (three if the article is counted when it occurs: τὸ καλὸν ποιοῦντες) occur in II Cor. 13:7; Gal. 6:9; Rom. 7:21. The point to note is that in each of these passages the meaning is general; that is, it is not specifically “giving to the poor” that is meant, but performing what accords with God’s will in every walk of life. Doing the excellent, honorable, or beautiful (καλόσ—ή—όν) thing (hence, the good deed, cf. Mark 14:6) simply stands over against doing (the) evil. Note the following:

II Cor. 13:7: “Now we pray God that you may not do evil … that you may do the good.”

Gal. 6:9: “And with respect to doing the good (or simply: “in well doing”) let us not grow weary.”

Rom. 7:21: “I find then the law that to me who would do the good, the evil lies close at hand.”

It is probably not necessary to depart from this general meaning here in II Thess. 3:13. It is true that something can be said for the idea favored by several leading commentators, that what Paul meant in the present context was this:

“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. Never grow tired of doing what is right, honorable, excellent.”

Since this interpretation, in addition to fitting into the present concrete situation and context, is also the one demanded in the other passages (as has been shown), we accept it to be the right one.

For the concept brothers see on I Thess. 1:4.

14, 15. Doing the good and honorable thing means obeying the will of God as revealed by his servants. Some, however, refuse to obey. Hence, Paul continues: Now if anyone does not obey our word expressed in this letter, note that man for yourselves, do not get mixed up with him, in order that he may become ashamed.

Paul and his associates provide for the possibility that there will be those who refuse to obey “our word expressed in this letter.” The writers are probably thinking especially of those members who were making themselves guilty of disorderly conduct: laying down their tools, rushing away to spread Parousia-gossip, and sponging on (as well as meddling in the affairs of) other people.

These members had been repeatedly warned with respect to these matters: first, during the personal presence of the missionaries when the gospel was brought to Thessalonica (II Thess. 3:10). No doubt Timothy, on his mission, had reiterated the warning. Then, by means of the first letter (both by implication, I Thess. 2:9; 5:14, and directly, I Thess. 4:11, 12) and now in this second letter they had been admonished again, in clear and forceful language (II Thess. 3:6–12). They had been called “busybodies, not busy workers” (3:11). One might expect that Paul would long ago have lost his patience with them, and would now advise their excommunication. However, we find nothing of the kind. The apostle still regards them as “brothers” (see verse 15), though erring brothers. To be sure, Paul and his fellow-workers are conscious of their authority, and they believe in discipline, personal, mutual, and church (discipline). But they do not believe in harsh intolerance, rash action, precipitate decision which cannot tolerate the light. They believe in honesty and integrity, and in the exercise of genuine love and patience! Hence, what they desire — and they are speaking by inspiration! — is this, that if all previous admonitions fail to effect their purpose, sterner measures must be resorted to. But even these measures are reformatory in character. They aim to reclaim, to lead to repentance, to save; not to destroy:

The person who persists in his disobedience must now be marked or noted. “Note that man for yourselves” (second person plural, present imperative middle), he says. This is addressed to all the faithful brothers at Thessalonica, not only to the consistory of the church. Or shall we assume that though the pronoun you in verse 13 and again in verse 16 refer to all, yet the similar you (implied in the verb) in the intervening verses (14 and 15) does not apply to the congregation but only to the consistory? The idea of some, namely, that what the writers have in mind is this: “Let the consistory display this disobedient person’s name on a blackboard or bulletin-board” is simply read into the text. One cannot find it there, not even when reference is made to certain papyri where the verb (“note” or “mark” or “signify”) does occur, but in connections that shed little or no light on its use here in II Thess.

What is actually meant is probably this: The congregation, having listened carefully to the public reading of II Thessalonians, a letter in which the character and conduct of the disorderly members are clearly indicated, must take definite notice of the persons described. In the future these individuals must not be treated as if nothing had happened. On the contrary, to a certain extent the obedient members must “withdraw themselves” from such disobedient ones. That the writers have this in mind is clear from the fact that it is exactly what they have already said in verse 6 (see on that verse). Writers should be allowed to explain their own words! Here in verse 14 the command is, “Let there be no intimate association with him” (i.e., with such a recalcitrant member) or “Do not get mixed up with him.”¹³⁴ The disobedient members must not associate with such an individual on intimate terms. They should not welcome him into the company of close friends, agreeing with him, approving of his conduct, etc.

The purpose of this limited segregation or ostracism is “in order that he may become ashamed” (cf. I Cor. 4:14; see on Titus 2:8). Clearly this purpose is reformatory. It springs from love, from the desire to heal, not from the desire to get rid of an individual whom one does not happen to favor.

The shame will probably result when the individual in question begins to reflect on the patient and loving manner in which, in spite of his own grievous error which is pointed out to him (see verse 15), this “discipline” is being exercised. This man is not being excommunicated, at least not yet and probably never. That will depend on his own subsequent behavior. The writers’ approach to the subject (here in II Thess. 3:14, 15) is not that the person in question should be barred or banished, but that the obedient members should withdraw themselves from him! It is exegetically unjustifiable to superimpose I Cor. 5:13 (“Put away that wicked man”) or I Cor. 5:11 (“do not even eat with him”) upon II Thess. 3:14, 15. The present case is different. To be sure, it may develop into something analogous to the stern disciplinary measure demanded in the fifth chapter of I Corinthians, but that stage has not been reached here. And even with respect to the Corinthian passages one should bear in mind that, according to what many regard as the most probable interpretation, the stern disciplinary measure there imposed had its wholesome effect, sothat Paul was happy to follow up his earlier commands by saying, “Forgive him, comfort him … confirm your love toward him” (II Cor. 2:5–11).

That the “shunning” of the disobedient person was not intended to be absolute is shown by the words: And do not consider him (or “Do not regard him as”; ὡς is pleonastic, perhaps a Hebraism; cf. Job 19:11) an enemy, but admonish him as a brother.

This beautiful exhortation which affords an insight into the fatherly heart of Paul — and into the Father-heart of God! — immediately reminds one of Rom. 12:20 (“If your enemy is hungry, feed him; if he is thirsty, give him to drink”), and via Paul leads the mind back to Christ in Matt. 5:44 or Luke 6:27 (“Love your enemies”). In all these cases the same word is used, namely, enemy (ἐχθρός, which according to some is derived from ἐκτός; hence, basically an outsider, stranger; then, a person with a hostile disposition toward one: an enemy; cf. the Latin hostis, a stranger, foreigner, and finally enemy).

But though Rom. 12:20, Matt. 5:44 and Luke 6:27 have as their starting-point the actual existence of an enemy, II Thess. 3:15 warns against positing an enemy where there should be none. The person in question, though heedless with respect to all previous admonitions and even with respect to the earnest counsel given in II Thessalonians, must not be placed on the list of enemies … no, not yet at least! It is as if we hear the vine-dresser say, “Lord, let him alone this year also” (cf. Luke 13:8). “And do not consider him an enemy, but admonish (νουθετεῖτε) him as a brother.” See on I Thess. 5–12, where the verb to admonish has been discussed. For brother see on I Thess. 1:4. That this work of admonishing must be performed by the entire congregation is clear from I Thess. 5:14 (and cf. Rom. 15:14; Col. 3:16). That the elders take the lead is clear from I Thess. 5:12, 13.

The question is asked, “But what happens when the person whose conduct is here criticized persists in his refusal to give heed to loving counsel and admonition?” No doubt, such a one would finally have to be excommunicated, for he would be revealed in his true character as a factious person (cf. Titus 3:10). Christian tolerance has its limits (cf. Matt. 18:17; Rev. 2:14–16; 2:20–23), yet, until it is absolutely necessary it is well for the congregation not even to think of this possibility. Hence, Paul here in Thess. 3:15 says nothing about it! The erring one must be looked upon and treated not as a possible reprobate but as an erring brother!

16. Thoroughly convinced that in their own strength the readers cannot fulfil the precepts contained in the preceding verses, the writers add: Now may he, the Lord of peace, give you this peace at all times in all ways. The Lord of peace is the Lord Jesus Christ. It is he who established peace through his cross. It is he who not only pronounces it but actually imparts it. Hence Paul writes, “Now may he … give” (δῴη, 3rd. per. sing., aor. optative active). This peace or spiritual prosperity will prevail when the disorderly persons begin to live calmly, attending to their duties both earthly and heavenly (that is the immediate context here), when the faint-hearted go to the depths of God’s promise, no longer worrying about their departed friends and about their own spiritual condition, and when the weak gain strength through sanctification. It is needed “at all times, in all ways,” that is, in every circumstance of life. The peace here indicated is of a very special character. Note the article in the original (literally, “Now may he, the Lord of the peace”). Objectively, it is the condition of being reconciled, God’s wrath having been removed. But here the subjective must not be dissociated from the objective. It is the reflection of God’s smile in the heart of the believer who, by sovereign grace, has received the blessed assurance of this state of reconciliation. This, truly, is prosperity! Note also the similar expression toward the close of the first epistle (see on I Thess. 5:23; also on I Thess. 1:1, for the meaning of peace; and see N.T.C. on John 14:27).

Implied in the peace is the fellowship, which, however, because of its superlative worth, merits special mention. Hence, there follows The Lord (i.e., the Lord Jesus Christ) with you all (with the verb “be” understood). Note: you all, not even the disorderly ones are excluded! Did not the writers proceed from the idea that the censored persons were, after all, brothers? Cf. I Cor. 16:24; II Cor. 13:13.

17. An autographic conclusion follows, as a token of the fact that the letter is an authentic product of the mind and heart of the great apostle: The greeting by the hand of me, Paul, which is a token of genuineness in every epistle; so I write. It was customary in those days that the man who dictated a letter — as Paul, no doubt, dictated this one — would add a few words of greeting, etc., with his own hand, as a sign of authenticity.¹³⁵ That this was also Paul’s habit is clear from the present passage and from I Cor. 16:21; Col. 4:18. Cf. also Philem. 19. The apostle never failed to do this. It was, indeed a token of genuineness (σημεῖον) in every epistle. This, of course, does not mean that Paul always called attention to it! Often he did not. But that does not change the fact. Thus, we may assume that the benediction at the close of II Corinthians was written by Paul’s own hand, even though he does not there expressly state this.

The words, “which is a token of genuineness in every epistle” are not difficult to understand if one bears in mind the following facts:

a. Paul had already written I Thessalonians and probably also Galatians.

b. He no doubt intended to write many more letters. Moreover, in God’s wise providence, not all the letters written by Paul have come down to us (see I Cor. 5:9). Perhaps, the apostle had even now written more letters.

Why did the apostle, here in II Thess. 3:17, call special attention to this mark of genuineness? The following reasons have been suggested and may well point in the right direction:

a. To prevent the disorderly persons from being able to say, “We admit that the letter which was read to us during the service (II Thessalonians) contained some rather uncomplimentary things with respect to us, but we do not believe that it actually represents the thought of Paul. We deny that he either wrote or dictated it.”

b. To discourage the spread of spurious epistles and/or the claim that someone had in his possession (or had seen) a letter from Paul stating that the day of the Lord had already arrived; see on 2:2.

18. The closing benediction The grace of our Lord Jesus Christ (be) with you all is exactly the same as in I Thess. 5:28 (see on that passage), with the sole exception that here, at the end of the second epistle, the word all is added. Was this word added in order to make sure that the individuals who had received a rebuke would feel that, in Paul’s great and loving heart, there was room even for them?

Synthesis of Chapter 3

See p. 192. The Revelation of the Lord Jesus From Heaven is a firmly anchored hope whose contemplation should result not in disorderliness but in calm assurance, stedfast endurance, and strength-imparting peace.

Verses 1 and 2. Request for intercession

Being a firm believer in the power of intercessory prayer, Paul requests that the Thessalonian brothers will remember in their devotions the men who had brought them the glorious gospel of salvation. He makes this request in order that not only in Thessalonica but also at Corinth, where Paul, Silas, and Timothy are staying while this letter is being written, the word of the Lord may run its race and be crowned with glory, and God’s servants may be rescued from “those unrighteous and evil men,” which expression probably has reference to the Jewish opponents.

Verses 3–5. Calm assurance and stedfast endurance required

Over against faith-less men stands the ever faith-ful Lord, who will inwardly strengthen and thus (as well as in other ways) guard the readers from the evil one. Paul expresses his complete confidence in the obedience of the group which he is addressing. He expresses the hope that the Lord may direct the hearts of the readers to the love which issues from the heart of God, and to the endurance which was shown by Christ in the midst of his own bitter suffering. When this love becomes the motivating force in the lives of the Thessalonians and when that endurance becomes their example, spiritual victory is assured.

Verses 6–15. Directives with respect to “every brother who conducts himself in a disorderly manner” (Disorderliness condemned)

Reminding the readers of his own example (and that of Silas and Timothy) while at Thessalonica, an example of bustling activity and industry (“with toil and hardship we were working for a living by night and by day”), and of the order which he had repeatedly issued at that time (“if anyone does not want to work neither let him eat”), Paul rebukes the “busybodies” who refuse to work. He commands and urges them in the Lord Jesus Christ “that by calmly working for a living they eat their own bread.” He counsels the congregation not to copy their evil example, that is, not to fall behind in doing whatever is noble and honorable. If “disorderly” individuals disobey the word expressed in the present letter, they must be shunned, but not entirely. The other members must contact them for the purpose of admonishing them. However, as long as the idlers continue in their sinful course, the rest of the membership should refuse to associate with them on intimate terms. The purpose of admonishing them and of the refusal on the part of the others to get “mixed up” with them and their deeds is that the erring ones may become ashamed and thus brought back to a healthy outlook upon life.

Verses 16–18. Conclusion

The apostle expresses the ardent wish that upon the struggling church at Thessalonica, oppressed by persecution from without and plagued by fanaticism from within, the peace established by Christ may rest, that peace which alone is able to impart strength and courage. He continues, “The Lord be with you all,” that is, not only with those who are not in need of special instruction or admonition but also with mourners, with those who are on the way to become martyrs, with the weak, yes even with fanatics, busybodies, and loafers, who repent of their sins.

In order to add weight to the contents of the divinely inspired letter, to prevent the spread of false rumors, and to pronounce upon the readers, assembled for worship, the most precious of all gifts, there follows, “The greeting by the hand of me, Paul, which is a token of genuineness in every letter: so I write. The grace of our Lord Jesus Christ be with you all.”