5 And G1161 the Lord G2962 direct G2720 your G5216 hearts G2588 into G1519 the love G26 of God, G2316 and G2532 into G1519 the patient waiting G5281 for Christ. G5547
For G1063 our G2257 conversation G4175 is G5225 in G1722 heaven; G3772 from G1537 whence G3739 also G2532 we look for G553 the Saviour, G4990 the Lord G2962 Jesus G2424 Christ: G5547 Who G3739 shall change G3345 our G2257 vile G5014 body, G4983 that G1519 it G846 may be G1096 fashioned like unto G4832 his G846 glorious G1391 body, G4983 according to G2596 the working G1753 whereby he G846 is able G1410 even G2532 to subdue G5293 all things G3956 unto himself. G1438
Because G3754 thou hast kept G5083 the word G3056 of my G3450 patience, G5281 I also G2504 will keep G5083 thee G4571 from G1537 the hour G5610 of temptation, G3986 which G3588 shall come G3195 G2064 upon G1909 all G3650 the world, G3625 to try G3985 them that dwell G2730 upon G1909 the earth. G1093 Behold, G2400 I come G2064 quickly: G5035 hold that fast G2902 which G3739 thou hast, G2192 that G2443 no man G3367 take G2983 thy G4675 crown. G4735
Do G4105 not G3361 err, G4105 my G3450 beloved G27 brethren. G80 Every G3956 good G18 gift G1394 and G2532 every G3956 perfect G5046 gift G1434 is G2076 from above, G509 and cometh down G2597 from G575 the Father G3962 of lights, G5457 with G3844 whom G3739 is G1762 no G3756 variableness, G3883 neither G2228 shadow G644 of turning. G5157 Of his own will G1014 begat he G616 us G2248 with the word G3056 of truth, G225 that G1519 we G2248 should be G1511 a kind G5100 of firstfruits G536 of his G846 creatures. G2938
Looking G872 unto G1519 Jesus G2424 the author G747 and G2532 finisher G5051 of our faith; G4102 who G3739 for G473 the joy G5479 that was set before G4295 him G846 endured G5278 the cross, G4716 despising G2706 the shame, G152 and G5037 is set down G2523 at G1722 the right hand G1188 of the throne G2362 of God. G2316 For G1063 consider G357 him that endured G5278 such G5108 contradiction G485 of G5259 sinners G268 against G1519 himself, G846 lest G3363 ye be wearied G2577 and faint G1590 in your G5216 minds. G5590
And G2532 ye yourselves G5210 like G3664 unto men G444 that wait G4327 for their G1438 lord, G2962 when G4219 he will return G360 from G1537 the wedding; G1062 that G2443 when he cometh G2064 and G2532 knocketh, G2925 they may open G455 unto him G846 immediately. G2112 Blessed G3107 are those G1565 servants, G1401 whom G3739 the lord G2962 when he cometh G2064 shall find G2147 watching: G1127 verily G281 I say G3004 unto you, G5213 that G3754 he shall gird himself, G4024 and G2532 make G347 them G846 to sit down to meat, G347 and G2532 will come forth G3928 and serve G1247 them. G846
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Thessalonians 3
Commentary on 2 Thessalonians 3 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 3
2Th 3:1-18. He Asks Their Prayers: His Confidence in Them: Prayer for Them: Charges against Disorderly Idle Conduct; His Own Example: Concluding Prayer and Salutation.
1. Finally—literally, "As to what remains."
may have free course—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 (Ps 147:15). The opposite is the word of God being "bound" (2Ti 2:9).
glorified—by sinners accepting it (Ac 13:48; Ga 1:23, 24). Contrast "evil spoken of" (1Pe 4:14).
as it is with you—(1Th 1:6; 4:10; 5:11).
2. that we … be delivered from unreasonable … men—literally, men out of place, inept, unseemly: out of the way bad: more than ordinarily bad. An undesigned coincidence with Ac 18:5-9. 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 1Th 2:15, 16.
have not faith—or as Greek, "the faith" of the Christian: the only antidote to what is "unreasonable and wicked." The Thessalonians, from their ready acceptance of the Gospel (1Th 1:5, 6), might think "all" would similarly receive it; but the Jews were far from having such a readiness to believe the truth.
3. faithful—alluding to "faith" (2Th 3:2): though many will not believe, the Lord (other very old manuscripts read "God") is still to be believed in as faithful to His promises (1Th 5:24; 2Ti 2:13). Faith on the part of man answers to faithfulness on the part of God.
stablish you—as he had prayed (2Th 2:17). Though it was on himself that wicked men were making their onset, he turns away from asking the Thessalonians' prayers for HIS deliverance (2Th 3:2: 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 (2Th 2:17), "Our Lord … stablish 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 Mt 13:19, "the wicked one."
4. we have confidence in the Lord—as "faithful" (2Th 3:3). Have confidence in no man when left to himself [Bengel].
that ye both do—Some of the oldest manuscripts insert a clause, "that ye both have done" before, "and are doing, and will do." He means the majority by "ye," not all of them (compare 2Th 3:11; 2Th 1:3; 1Th 3:6).
5. If "the Lord" be here the Holy Ghost (2Co 3:17), the three Persons of the Trinity will occur in this verse.
love of God—love to God.
patient waiting for Christ—rather as Greek, "the patience (endurance) of Christ," namely, which Christ showed [Alford] (2Th 2:4; 1Th 1:3). Estius, however, supports English Version (compare Re 1:9; 3:10). At all events, this grace, "patience," or persevering endurance, is connected with the "hope" (1Th 1:3, 10) of Christ's coming. In Alford's translation we may compare Heb 12:1, 2, "Run with patience (endurance) … looking to Jesus … who, for the joy that was before Him, endured the cross"; so WE are to endure, as looking for the hope to be realized at His coming (Heb 10:36, 37).
6. we command you—Hereby he puts to a particular test their obedience in general to his commands, which obedience he had recognized in 2Th 3:4.
withdraw—literally, "to furl the sails"; as we say, to steer clear of (compare 2Th 3:14). Some had given up labor as though the Lord's day was immediately coming. He had enjoined mild censure of such in 1Th 5:14, "Warn … the unruly"; but now that the mischief had become more confirmed, he enjoins stricter discipline, namely, withdrawal from their company (compare 1Co 5:11; 2Jo 10, 11): not a formal sentence of excommunication, such as was subsequently passed on more heinous offenders (as in 1Co 5:5; 1Ti 1:20). He says "brother," that is, professing Christian; for in the case of unprofessing heathen, believers needed not be so strict (1Co 5:10-13).
disorderly—Paul plainly would not have sanctioned the order of Mendicant Friars, who reduce such a "disorderly" and lazy life to a system. Call it not an order, but a burden to the community (Bengel, alluding to the Greek, 2Th 3:8, for "be chargeable," literally, "be a burden").
the tradition—the oral instruction which he had given to them when present (2Th 3:10), and subsequently committed to writing (1Th 4:11, 12).
which he received of us—Some oldest manuscripts read, "ye received"; others, "they received." The English Version reading has no very old authority.
7. how ye ought to follow us—how ye ought to live so as to "imitate (so the Greek for 'follow') us" (compare Notes, see on 1Co 11:1; 1Th 1:6).
8. eat any man's bread—Greek, "eat bread from any man," that is, live at anyone's expense. Contrast 2Th 3:12, "eat THEIR OWN bread."
wrought—(Ac 20:34). 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 (1Th 2:5, 9) [Edmunds]. They preached gratuitously though they might have claimed maintenance from their converts.
labour and travail—"toil and hardship" (see on 1Th 2:9).
night and day—scarcely allowing time for repose.
chargeable—Greek, "a burden," or "burdensome." The Philippians did not regard it as a burden to contribute to his support (Php 4:15, 16), sending to him while he was in this very Thessalonica (Ac 16:15, 34, 40). 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 (2Co 11:9, 12, 13). It is at the very time and place of writing these Epistles that Paul is expressly said to have wrought at tent-making with Aquila (Ac 18:3); an undesigned coincidence.
9. (1Co 9:4-6, &c.; Ga 6:6.)
10. For even—Translate, "For also." We not only set you the example, but gave a positive "command."
commanded—Greek imperfect, "We were commanding"; we kept charge of you.
would not work—Greek, "is unwilling 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 eating the necessity of working; using this pleasantry, Let him who will not work show himself an angel, 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 Hebrew, "Bereshith Rabba," the same saying is found; and in the book Zeror, "He who will not work before the sabbath, must not eat on the sabbath."
11. busy bodies—In the Greek 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 (1Ti 5:13). Contrast 1Th 4:11.
12. by—The oldest manuscripts read, "IN the Lord Jesus." So the Greek, 1Th 4:1, implying the sphere wherein such conduct is appropriate and consistent. "We exhort you thus, as ministers IN Christ, exhorting our people IN Christ."
with quietness—quiet industry; laying aside restless, bustling, intermeddling officiousness (2Th 3:11).
their own—bread earned by themselves, not another's bread (2Th 3:8).
13. be not weary—The oldest manuscripts read, "Be not cowardly in"; do not be wanting in strenuousness in doing well. Edmunds explains it: Do not culpably neglect to do well, namely, with patient industry do your duty in your several callings. In contrast to the "disorderly, not-working busybodies" (2Th 3:11; compare Ga 6:9).
14. note that man—mark him in your own mind as one to be avoided (2Th 3:6).
that he may be ashamed—Greek, "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.
15. admonish him as a brother—not yet excommunicated (compare Le 19:17). Do not shun him in contemptuous silence, but tell him why he is so avoided (Mt 18:15; 1Th 5:14).
16. Lord of peace—Jesus Christ. The same title is given to Him as to the Father, "the God of peace" (Ro 15:33; 16:20; 2Co 13:11). An appropriate title in the prayer here, where the harmony of the Christian community was liable to interruption from the "disorderly." The Greek article requires the translation, "Give you the peace" which it is "His to give." "Peace" outward and inward, here and hereafter (Ro 14:17).
always—unbroken, not changing with outward circumstances.
by all means—Greek, "in every way." Most of the oldest manuscripts read, "in every place"; thus he prays for their peace in all times ("always") and places.
Lord be with you all—May He bless you not only with peace, but also with His presence (Mt 28:20). Even the disorderly brethren (compare 2Th 3:15, "a brother") are included in this prayer.
17. The Epistle was written by an amanuensis (perhaps Silas or Timothy), and only the closing salutation written by Paul's "own hand" (compare Ro 16:22; 1Co 16:21; Col 4:18). Wherever Paul does not subjoin this autograph salutation, we may presume he wrote the whole Epistle himself (Ga 6:11).
which—which autograph salutation.
the token—to distinguish genuine Epistles from spurious ones put forth in my name (2Th 2:2).
in every epistle—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 all the Epistles, it is more likely that he alludes to his writing with his own hand in closing every Epistle, even in those Epistles (Romans, Second Corinthians, Ephesians, Philippians, First Thessalonians) wherein he does not specify his having done so.
so I write—so I sign my name: this is a specimen of my handwriting, by which to distinguish my geniune letters from forgeries.
18. He closes every Epistle by praying for GRACE to those whom he addresses.
Amen—omitted in the oldest manuscripts It was doubtless the response of the congregation after hearing the Epistle read publicly; hence it crept into copies.
The Subscription is spurious, as the Epistle was written not "from Athens," but from Corinth.