INTRODUCTION
1. Background
Paul’s interest in his Thessalonian converts did not terminate with the dispatch of the first letter. His ministry was one of continual discipling of those he had won to Christ. This second letter was written only slightly later than 1 Thessalonians. Its background is therefore essentially the same (see introduction to 1 Thessalonians), with only slight additions. While he was still in Corinth, Paul received further word about this church’s condition; this report prompted him to write 2 Thessalonians.
2. Authorship and Canonicity
The external evidence for the Pauline authorship of 2 Thessalonians is stronger than for 1 Thessalonians. Several of the Apostolic Fathers and some of the early church fathers clearly refer to it. In addition, the witnesses cited for 1 Thessalonians (see introduction) add their support to the Pauline authorship and early canonical recognition of 2 Thessalonians.
In spite of this, some scholars offer objections to Pauline authorship, mostly on internal grounds. (1) The objection most widely used finds in 2 Thessalonians an eschatology different from that of 1 Thessalonians, one that represents a Christian perspective that arose after the destruction of Jerusalem in A.D. 70. The principal difference cited is emphasis on certain signs prior to the parousia in 2 Thessalonians, in contrast to 1 Thessalonians’ presentation of the event as something that may come at any moment. This commentary, however, will explain in detail why these two letters are not in conflict. A right understanding of the several phases of the parousia and of the meaning of 2Th 2:3 shows harmony between the two letters. Differing circumstances in Thessalonica called for emphasizing different aspects of end-time events.
(2) Paul’s authorship is also questioned because of a supposed different view of the last judgment. The reversal of fates, with the persecutors receiving tribulation and the persecuted relief (2Th l:5ff.), is not paralleled in Paul’s acknowledged writings. This objection stereotypes Paul’s thinking unreasonably to the point of prohibiting him from expressing his eschatology in added dimensions. Far from belonging to a later generation, vengeance in connection with the Lord’s return is traceable to Jesus himself (Mt 24:15–22; 25:31–46; Lk 21:22) and to the OT (Isa 66:15). Paul simply developed it in 2 Thessalonians more than elsewhere (cf. also Ro 2:5–10).
(3) A third objection to its being post-Pauline is that it assigns divine attributes and functions to Christ. To some, the differences between the prayers of 1Th 3:11–13 and 2Th 2:16; 3:5 reveal that 2 Thessalonians could not have been written during Paul’s lifetime. To affirm, however, that Paul never believed in the deity of Christ is precarious. Even 1 Thessalonians sees him as a source of divine grace (1:1; 5:28), as one to whom prayer is properly addressed (3:11–12), and as one to whom future accountability must be given (2:19). Both letters have a high view of Christ’s person.
3. Date
If one accepts the accuracy of Acts 17–18, this letter must have been written during Paul’s stay in Corinth, for Paul, Silas, and Timothy are not known to have been together after that. The conditions are still generally the same as those represented in 1 Thessalonians. That letter must have come earlier because its autobiographical portions leave no room for correspondence between Paul’s departure from the city and the letter itself. A date shortly after 1 Thessalonians is most probable for the writing of 2 Thessalonians, perhaps late in the summer of A.D. 50.
Three main developments prompted the writing of 2 Thessalonians. (1) Persecution of Christians in Thessalonica had grown worse and was leaving victims at the point of despair. (2) A pseudo-Pauline letter and other false representations (see 2:2) were on the point of convincing believers that the end time was already present because of their increased suffering. (3) The nearness of Christ’s return had been misused as a basis for shirking vocational responsibilities even more than at the time of 1 Thessalonians.
To meet the needs that occasioned this second letter, Paul pursued three broad purposes. (1) He provided an incentive for the Thessalonians to persevere a little longer by describing the reward and retribution issuing from the future judgment of God (1:3–10). (2) He clarified prominent events belonging to the day of the Lord to prove the falsity of claims that that day had already arrived (2:1–12). (3) He issued detailed instructions covering disciplinary steps the church was to take in correcting those who refused to work (3:6–15).
5. Theological Values
For the doctrines that are unique to 2 Thessalonians and those held in common with 1 Thessalonians, see the introduction to 1 Thessalonians.
EXPOSITION
I. Salutation (1:1–2)
1–2 After a period of several months, reports from Thessalonica about new conditions, especially some worsening problems, reached Paul while he and his missionary party were still in Corinth, leading him to write this second letter and to provide solutions.
The salutation is identical with that of the first letter (cf. comments on 1Th 1:1) except for two additions. The first is “our” in the expression “God our Father” (v.1). God is the Father of Christians. His being the Father of Jesus Christ is expressed elsewhere (e.g., 2Co 1:3; Eph 1:3; 1Pe 1:3).
The second addition is the phrase “from God the Father and the Lord Jesus Christ” in v.2. Identifying the sources of “grace and peace” occurs in all other Pauline superscriptions except 1Th 1:1. The words make explicit what is already implicit: God is ultimately the only source of grace and peace. Two persons of the Godhead are specified: the Father and the Son. To Paul, Jesus was Deity in the fullest sense. This is the only justification for placing his name beside the Father’s as co-author of the unmerited favor and harmonious relationship pronounced in this greeting.
II. Assurance of Repayment at God’s Righteous Judgment (1:3–12)
A. Thanksgiving for Present Perseverance (1:3–10)
1. Healthy development (1:3–5a)
3 As is his practice in every letter but Galatians, Paul begins his remarks by thanking God for the spiritual progress of his addressees. Here his appreciation is marked by a feature found nowhere else except later in this same letter (2:13)—that he was obligated (cf. “we ought”; GK 4053) to express gratitude for what God had done in their lives. His thanksgiving Paul conceived of as his duty to God. Paul felt an intense compulsion to give gratitude to God for what Christ had done and was doing in believers. His own postconversion service was invested as a partial repayment for the personal debt he himself incurred when God gave him salvation (see Ro 1:14; 1Co 9:16–17).
“And rightly so” anticipates Paul’s description of the readers’ sterling performance amid persecutions and supplies a second reason for thanksgiving. Paul habitually gave credit where credit was due. The conduct of his readers “under fire” was so commendable that he could not refraingiving credit again.
So great was Paul’s excitement over their progress that he gives some details: “because your faith is growing more and more, and the love every one of you has for each other is increasing.” Faith and love comprehend the total Christian walk (cf. 1Co 16:13–14; 2Co 8:7; Gal 5:6; Eph 1:15; 3:17; 6:23; 1Th 3:6). The absence of “hope” from this combination is not overly significant. “Faith,” an area commended in the first letter (see comment on 1Th 1:3), was something that needed improvement (cf. 1Th 3:10); apparently it had grown during his absence. “Love” too was a quality he had not only already commended them for (1Th 1:3; 4:9–10) but also prayed to increase (1Th 3:12). It is no wonder, then, to find him rejoicing over their growth in faith and love.
4 In further reference to this radical improvement Paul says, “among God’s churches we boast [GK 1595] about your perseverance and faith.” Why this stress on the missionaries’ boasting? Was Paul suggesting that those who establish a church normally do not brag about that church? Paul’s intent here is probably to contrast the missionaries’ boasting with the Thessalonians’ self-evaluation. At least some of these Christians felt inferior because of failures (1Th 5:14) and so were not inclined to boast. Paul speaks to this discouragement when he says, “As far as we are concerned your progress has been tremendous, so much so that we boast about it to other churches.” The churches to which Paul had boasted were probably more widespread than in the vicinity of Corinth. Churches everywhere had heard this report, either through letter or through personal contact with those visiting Paul in Corinth.
The boasting pertains to “your perseverance and faith in all the persecutions and trials you are enduring.” “Perseverance” (GK 5705) is the attitude that accepts trying circumstances without retarding progress (cf. also comment on “endurance” in 1Th 1:3). Accompanying the perseverance of the Thessalonians was their “faith” (GK 4411) or, perhaps better, their “faithfulness” (cf. Ro 3:3; Gal 5:22). Their tenacious loyalty to Christ in spite of fierce adversity is what Paul finds so remarkable. “Persecutions” (GK 1501) are sufferings incurred because of faith in Christ, while “trials” (GK 2568) are troubles of any kind. The believers were “enduring” (GK 462) these—but only for the time being; in God’s plan such conditions were not to be permanent.
5a Instead of beginning a new paragraph, “all this is evidence that God’s judgment is right” should probably be read with the end of v.4. The subject of Paul’s boasting—i.e., their perseverance and faithfulness—is proof positive of God’s righteous judgment. That he gives strength enough to face all the persecutions and trials victoriously shows that his “judgment is right.” Withstanding present pressures demonstrates the rightness of God’s future judgment. The phrase about righteous judgment here sets the tone for 1:5b–10, which describes what is to come.
2. Righteous judgment (1:5b–10)
a. Categorization of participants (1:5b–7a)
This section (vv.5b–10) expands on the reference to God’s future righteous judgment in v.5a. Paul first describes what it will mean to victims of present persecution (v.5b). He then points out the fate of persecutors (v.6) and follows this with a second look at what will happen to the persecuted (v.7a).
5b Future reckoning assures a future recognition of the worthiness of those suffering for the sake of the kingdom of God. This recognition will not be self-earned but is graciously imparted by God as a result of their decision to believe in the Lord Jesus (1:3, 10; 2:13; 1Th 1:8), who himself earned the believer’s forgiveness of sins and eternal life by dying a sacrificial death (1Th 5:10). The worthiness of the Thessalonian believers had already been established before persecutions came. Their firm stand in the face of persecutions (v.4) confirmed their relationship to God and was a pledge that their worthiness will be openly declared by God.
The Greek of v.5b has the word “also”: “for which you also [untranslated in NIV] are suffering.” That is, believers in Thessalonica were not the only ones suffering this kind of treatment; there were others, such as Paul, Silas, and Timothy (cf. Ac 17:5; 1Th 2:2; 2Th 3:2). With opposition behind them, all who are Christ’s at his parousia (see comment on 1Th 2:19) will be welcomed into the messianic kingdom on the ground of their God-given worthiness.
6 On the other hand, those responsible for troubling Christians will be repaid proportionately for the suffering they have caused. This is only “just” (GK 1465; translated “right” in v.5) in God’s eyes; i.e., this future judgment is righteous. The antagonists will thus receive “trouble” (GK 2568), a term not further defined at this point (cf. v.9). This word is often translated “tribulation.” It is the present lot of Christians to undergo tribulation (v.4; 1Th 3:4). For the rest of the world, however, tribulation will be future and far greater in intensity (Mt 24:21; cf. Rev 3:10). In his first letter to this church, Paul described this period in relation to its source—God’s wrath (1:10; 2:16; 5:9). But here he speaks of it from the standpoint of circumstances that engulf the victims. After the period of tribulation has passed, these troublers will be denied entrance into the messianic kingdom that welcomes the faithful followers of Christ (v.5; Mt 25:41, 46).
7a The other side of God’s justice is full bestowal of rest on those who have been “troubled” (GK 2567), a reward awaiting Paul and his co-workers also. This will be the relief from tension and suffering that belongs to all who become Christ’s disciples. Their rest and bliss in the future state (cf. Ac 3:19–20; Rev 14:13) are guaranteed by the justice of God. A sublime anticipation thus helps suffering Christians to maintain unwavering perseverance and faithfulness (cf. v.4).
Participants in God’s righteous judgment, therefore, fall into these two classes: For the first class, the future holds a severe threat. Though their domination is tolerated for the present, at the proper time, the roles will be reversed. The second class, though under the heel of the other for the moment, will become the overcomers who will enjoy all privileges in God’s kingdom.
b. Circumstances of fulfillment (1:7b)
7b “When the Lord Jesus is revealed” identifies the time of God’s righteous judgment (see comments on vv.6–7a). As already suggested, the objects of Christ’s revelation are twofold. (1) He will appear to those who are in Christ. It will be an appearance that means rest (1:7a) when he comes “from heaven” (cf. 1Th 4:16) to meet the dead and living in Christ in the air (1Th 4:17) and gather them to himself (2Th 2:1). This begins their unending fellowship with him (1Th 4:17; 5:10) and participation in his glory (2Th 1:10, 12). Paul hoped to be alive at this time (see comments on 1Th 4:15–17).
(2) The other group on whom God’s righteous judgment and the revelation of the Lord Jesus will make their impact are their persecutors. The consequences for them will be prolonged and painful. Christ will begin by subjecting earth’s rebels to a period of intense “trouble”—a time of human misery without parallel in the annals of history (Da 12:1; Mk 13:19). It will grow into a dominant factor during the time of “the rebellion . . . and the man of lawlessness” (2:3). As the period runs its course, it will witness the abomination of desolation (2:4; cf. Da 9:27; 11:31, 36; 12:11; Mt 24:15) and the Satanic deception of an unbelieving world (2:9–10). This is the initial phase of God’s vengeance against a world that persists in rebellion (cf. Lk 21:22; Rev 6:10; 19:2).
As the period draws to its close, the Lord Jesus will be revealed personally to culminate this vengeance with “everlasting destruction” and exclusion from the Lord’s presence and glory (v.9). That time is a day of wrath and revelation of the righteous judgment of God (Ro 2:5; 1Th 1:10; 2:16; 5:9), just before the revelation of Christ’s glory in the world.
Afflicted Christians, on the other hand, are offered the brightest anticipation. They look forward to the Lord Jesus’ revelation from heaven and to the prospect of immediate rest. They will not be present for the apostasy (2:3), the rule of the lawless one (2:3–4) or his “counterfeit miracles, signs and wonders” (2:9), because their promised rest in heaven will have begun by then. With a hope like this there is ample reason to continue in faithfulness to the Lord.
The “blazing fire” of his coming recalls the glory of OT theophanies (Ex 3:2; 19:18; 24:17; Dt 5:4; Ps 18:12; Isa 30:27–30; Da 7:9–10). It will be a revelation of glory in which the saints will share (1:10, 12). The Lord Jesus will be accompanied by “his powerful angels,” who will draw on his power for their part in the revelation.
Many have chosen to limit this “revelation” (GK 637) of Christ to a single event at the close of the tribulation. The role of “his powerful angels” favors this understanding in the light of Mt 24:30–31; 25:31. It is more persuasive, however, to explain revelation as a complex of events, including various phases of end-time happenings. The present context associates the word with Christ’s coming for his own as well as his coming to deal with opponents. Since the primary thrust of vv.5–10 is to encourage suffering Christians, the meaning of this revelation for them should receive the emphasis. God’s dealings with the rest of the world are included only to enhance the “relief” experienced by believers at the righteous judgment of God.
c. Consideration of repayment (1:8–10)
8 Two types of repayment to be meted out at the righteous judgment of God deserve consideration in light of the Christian’s present trouble. One is toward the troublers (vv.8–9) and the other toward the troubled (v.10). “He will punish” (GK 1689; lit., “render vengeance”—the word stem for “vengeance” is the same as that for “right” in v.5 and “just” in v.6) has no overtones of selfish vindictiveness or revenge, but proceeds from the justice of God to accomplish appropriate punishment for criminal offenses.
The recipients of God’s avenging judgment will be in two groups. The first group is “those who do not know God.” These people come from a Gentile background. They are “without God in the world” (Eph 2:12; cf. Gal 4:8; 1Th 4:5), being estranged from him (Ro 1:18–32). It is appropriate for Gentile persecutors at Thessalonica to be singled out in both letters (cf. 1Th 2:14) because of this church’s history (Ac 17:5). Gentiles without any background in OT teaching about God are nonetheless culpable for their persecution of Christians.
The second group is those who “do not obey the Gospel of our Lord Jesus.” These are those well-versed in OT Scriptures because of their Jewish backgrounds. Here Paul uses an apt description of unbelieving Jews (cf. Ro 10:3, 16). These are the persecutors against whom such strong feelings were evident in his first letter (1Th 2:14–16). Jews, like Gentiles, had been adamant in their opposition to Christians in Thessalonica and its vicinity (Ac 17:5, 13). Because of this, when the wrath of God makes itself felt at the revelation of the Lord Jesus, both classes of humanity will face dreaded agonies.
9 The most sobering experience of all will culminate God’s righteous judgment against his enemies: “everlasting destruction [GK 3897],” the price paid in return for the suffering inflicted on God’s people. This does not refer to annihilation, which cannot be “everlasting.” Just as endless life belongs to Christians, endless destruction belongs to those opposed to Christ (Mt 25:41, 46).
The consequences of permanent separation from God come out forcibly in the phrase “from the presence of the Lord.” Banishment from the Lord’s presence is what Jesus taught about punishment (Mt 7:23; 8:12; 22:13; 25:30; Lk 13:27). Words cannot adequately express the misery of this condition. On the other hand, those in Christ can anticipate the very opposite: “we will be with the Lord forever” (1Th 4:17).
The parallel phrase, “from the majesty of his power,” likewise signifies separation from God and its anguish. Instead of enjoying God’s glory or majesty, an uncrossable gulf will preclude access for those destined to everlasting punishment (cf. Lk 16:24–26).
10 Thankfully, another side of God’s repayment remains, that of glorification. “On the day he comes” further defines “when the Lord Jesus is revealed” (v.7). It is composed of two distinct parts: “when he comes” and “in that day.” “That day” is a frequent OT designation for the day of the Lord (cf. Isa 2:11, 17). Here it solemnly emphasizes a time coincident with “when he comes” (see also Mk 13:32; 14:25; Lk 21:34; 2Ti 1:12, 18, 4:8). Earlier Paul has disclosed how the day of the Lord will encompass in its initial stage a period of wrath and tribulation. The tribulation will be climaxed when Jesus Christ returns personally to judge and to inaugurate his reign on earth. In v.10, however, Paul has in view the very beginning of the day, before the wrath—the meeting of Christ with his saints in the air (1Th 4:17; 2Th 1:7a; 2:1). This is the moment of reward for those who have faithfully persevered in all their persecutions and trials (v.4).
The substance of their reward will be participation in the glory and marvel of the Lord’s return. Our Lord intends to share his own glory and majesty “in [the midst of] his holy people and . . . among all those who have believed.” Here is a glorified assembly. Christ’s glorification belongs to Christians also. The fact that we will be glorified constitutes more than sufficient incentive to endure life’s present trials (cf. Ro 8:17–18; 9:23).
“Those who have believed” becomes very personal as Paul adds “because you believed our testimony to you.” These words remind the troubled readers that they themselves will participate in the glory and amazement of that day. Enjoyment of the future glory of Christ’s coming is the leading idea of the chapter and a prime incentive for faithfulness.
B. Prayer for Future Acceptance (1:11–12)
11 Not content with the certainty of coming glorification, Paul now prays for its realization. Human minds wrestle with the problem of praying for something already fixed in the unalterable purpose of God. Yet Paul has already done this in these letters (1Th 3:12–13; 5:23; cf. also Rev 22:20). It is God’s pleasure for saints to cooperate with his ongoing program (Php 2:12–13).
The purpose of Paul’s prayer is “that our God may count you worthy of his calling.” This probably corresponds to their worthiness for the kingdom mentioned in v.5. No uncertainty of ultimate acceptance is implied in the prayer, for any uncertainty would undercut, not build, assurance for the fainthearted. On the other hand, certainty in the security of God’s purposes does not diminish the need to keep on praying. Ultimate salvation rests on the sure foundation of God’s faithfulness (1Th 5:24), but until its actual accomplishment, Paul continues praying for it.
“His calling” (GK 3104) is usually regarded by Paul as a past decree (Ro 11:29; 1Co 1:26). To construe it like this here could imply the possibility of falling away from it. Yet such cannot happen to those already assured of a future worthiness (v.5) based solely on the grace of God (v.12). It is reassuring to know that God’s call is made effective quite apart from human merit (cf. Gal 1:13–15; see comment on 1Th 2:12). Instead of limiting the call to what happened before the foundation of the world, the present emphasis on Christ’s return (v.10) and the eschatological kingdom of God (v.5) argues for extending the scope of “calling” to include its future outworking at God’s righteous judgment (v.5).
Paul’s other prayer objective is for God to “fulfill every good purpose of yours and every act prompted by your faith.” “Good[ness]” (GK 20) is part of the fruit of the Spirit (Gal 5:22). Paul prays for the kind of desire that produces goodness—i.e., the active quality that constantly pursues what is right and beneficial for others. “Every act prompted by your faith” is what he had witnessed in them previously (cf. “work produced by faith,” 1Th 1:3). What they had already attained was important, but room for growth was still there (cf. 1Th 3:10; 4:1). Realization of these objectives can come only by God’s power.
12 Paul now states the purpose of his prayer—the glorification of Christ in the believers and they in him. This is an intermediate step toward the final recognition of the Lord’s own worthiness and majesty and the saints’ participation in these things with him. “Name” is a reference to the dignity, majesty, and power of the Lord’s revealed character.
“In him” is a technical expression initiated by Jesus (Jn 15:4; 17:21); it was taken up by Paul and developed more completely (Ro 6:11, 23; 1Co 1:5; 2Co 13:4; et al.). The thought is that of reciprocity resting on the union of the Lord with his people. They are to share the future moment of glorification together.
Elsewhere Paul shows a continuing zeal to exclude merit from the salvation process (cf. Ro 4:16; 11:5–6; Eph 2:5, 8); so here also “grace” (GK 5921) from both Father and Son (cf. 1:2) is the source of everything. We pray for such things as these and our prayers are answered in harmony with the working of God’s grace.
III. Assurance of Noninvolvement in the Day of the Lord (2:1–17)
A. The False Claim (2:1–2)
1–2 The hortatory words “we ask you, brothers” (cf. 1Th 5:12) provides a transition from what Paul has been saying about the day of the Lord to an acute problem related to it. This problem has to do with the eschatological events he has just described in ch. 1. In the interest of truth about this vital hope, Paul must set down accurately certain features of “the day of the Lord” as a corrective to what some were falsely claiming.
He must explain what he means by “the coming of our Lord Jesus Christ and our being gathered to him” or else the solution to the problem cannot be grasped. “Being gathered” (GK 2191) defines which part of the “coming” (parousia; GK 4242) Paul has in mind. This is the great event he described more fully in 1Th 4:14–17—i.e., the gathering of those in Christ to meet him in the air en route to the Father in heaven. This begins the day of the Lord. The relationship that this happening bears to the tribulation phase of the day of the Lord so frequently mentioned in these letters is important. Some limit the parousia to a single event and insist that it comes after the tribulation. It is hardly possible, though, to explain the variety of relationships belonging to the parousia in these letters if it is understood only as a single event. Even the meaning of the word suggests a longer duration.
Another problem is encountered if the parousia that initiates the day of the Lord is considered as the single event of Christ’s return to earth following the tribulation. If Paul had given oral or written instruction to this effect, the false claim that the day of the Lord was already present could hardly have alarmed these Christians. According to this scheme, the day of the Lord could not begin without Christ’s personal reappearance. His continued absence was obvious to all.
Yet the claim was made and accepted to the extent that the church was troubled. This implies Paul had not taught that a one-phase parousia after the period of wrath would begin the day of the Lord. He had told them that the coming of the Lord to gather his saints into heaven would initiate both the tribulation and the day of the Lord. They were promised immediate “rest” (1:7) and glorification with Christ (1:10), not increased persecution.
The false instruction had, however, denied them an imminent “rest.” They would first have to undergo the severe persecution of the tribulation and possibly even suffer martyrdom before Christ’s coming, according to these misrepresentations. They were even told that their current suffering indicated the arrival of the expected tribulation. Paul speaks in 2:3–4, 8–12 of this future period in terms quite similar to those of Rev 13 and 17. The man of lawlessness has a number of affinities with the beasts of Revelation, enough to show that the two books describe the same period. Though 2 Thessalonians does not specifically mention the beast’s war with the saints and their martyrdom, Rev 13:7, 10 declares it explicitly. If this is a possibility for the church, why did Paul at no point teach this kind of anticipation? The answer must lie in the removal of Christians (including the Thessalonian believers) from earth before this persecution. It is another group of God’s people, following the church’s translation, who must face the terror of this archenemy.
Despite their “persecutions and trials” (1:4) these Thessalonian Christians were not living in the day of the Lord, as they had been erroneously told. A right understanding of “being gathered to him” reveals that they could not be so enmeshed, because for them Christ’s parousia will antedate the awful period to come. In fact, their “being gathered to him” would be the event that signals the day’s beginning.
As their friend and brother, Paul respectfully requests (“we ask,” v.1; cf. 1Th 4:1) them not to become “unsettled or alarmed” (v.2). This might easily happen if they were led to believe that somehow the glorious coming had passed them by. “Unsettled” (GK 4888) means “to be shaken from your sensibleness [lit., mind].” Distorted teaching had “alarmed” (GK 2583) them. Paul cautioned them against hastily adopting something other than the instruction he had previously given them (cf. v.15).
False teaching that purported to have come from Paul had reached them through three possible avenues. (1) One was the spiritual gift of “prophecy” (lit., “spirit,” v.2; GK 4460) or something like it (see also 1Th 5:19–20). Whatever the specific medium, the teaching was represented as having Paul’s authority. (2) A second avenue was the spoken word (“report”; GK 3364). Though this did not claim the direct inspiration of prophecy, it too was based on an allegedly Pauline foundation. (3) The same basis was claimed for a third medium of communication—“letter.” Someone had misrepresented Paul’s views in a letter bearing his name, a mistake he will rectify in any future correspondence (cf. 3:17–18). It is not clear whether the readers had been misguided through one or all three channels, but in any case Paul denounces them all.
The false teaching consisted in the claim that “the day of the Lord has already come” (lit., “is present”; GK 1931). This word denotes actual presence. These readers who knew about the day (1Th 5:2) knew that its earlier phase would be a time of heightened persecution for the saints. Their suffering had already been so severe that someone tried to convince them that the period was already in progress, even though the Lord had not yet come to gather them to heaven. They knew of the time of trouble and the Lord’s return to culminate it (1:7–9). They had been led to believe, however, that his coming for them would spare them the anguish of that hour (1Th 5:9). But here were people telling them, with Paul’s apparent backing, that such a deliverance was not to be.
Therefore they were in great need of an authentic word from Paul assuring them that they had understood him correctly in his first letter. They needed to know that the parousia of Christ for his church would mark the beginning of the future day of trouble and consequently that the day had not yet arrived. To accomplish this, Paul proceeded to describe features, obviously not yet present, that would characterize the day’s early stages.
B. The True Condition (2:3–12)
1. Defiance (yet to come) (2:3–4)
3 Paul supplements his request in v.1 with a prohibition: “Don’t let anyone deceive you in any way.” Apparently those who willfully and maliciously troubled the Thessalonian believers had done this by deceiving anyone who would listen to them regarding the day of the Lord. Paul warns his readers not to be taken in by these speculations. He does not say what moved these promoters of error. Perhaps a misunderstanding of grace led them to teach that Christians must earn their part in the parousia by persevering through severe suffering. Whatever it was, Paul is determined to prove that his readers were not in the day of the Lord.
In the second part of this verse, the Greek sentence is not complete; it presupposes something to be added from the previous verse; i.e., “that day will not come” (lit., “that day is not present”). According to Paul’s argument here, two conspicuous phenomena that will dominate the day’s opening phase had not yet happened. That is, his readers had not missed the rapture (1Th 4:15–17) and were not in the day of the Lord (v.2) because two clear indicators of the earliest stage of this eschatological period had not yet appeared (cf. introduction to 1 Thessalonians).
Let us put it this way. Suppose the government of some country should announce, “In the near future on a date known only to us, Christianity will be suppressed. To mark the official beginning of this policy, on the appointed day the largest church in the country will be demolished and its pastor required to renounce Christianity publicly. Thereafter, all who admit they are Christians will be placed in jeopardy of imprisonment.” At that time a foreigner might arrive in that country, having heard nothing more than that Christianity would be cruelly suppressed. He would doubtless find some Christians already experiencing certain hardships and, in his ignorance of the timing of the actual beginning of the policy of suppression, might assume that it was already in effect. A citizen who knew the details of the policy would have to tell him, “The period of suppression of Christianity is not yet present, because the largest church in the country has not yet been demolished and its pastor has not yet renounced Christianity publicly.”
So far there is no logical problem. But some who have problems with the pretribulational view of the rapture ask, “How can the nonarrival of two events (‘the rebellion’ and the revealing of ‘the man of lawlessness,’ v.3) that initiate the day of the Lord, a period that will come after the believers have been raptured—how can the nonarrival of these events prove to the confused Thessalonian believers (who are to be raptured and thus will not be in the day of the Lord) that they are not actually in that day?” The answer still is that the absence of the phenomena demonstrates the nonpresence of the day of the Lord. Obviously, had “the rebellion” and the revealing of "the man of lawlessness” already taken place when Paul was writing this letter, then the teaching of the priority of the rapture to “the day of the Lord” would have been called into question. But here in ch. 2 Paul is not discussing the timing of the rapture. He is simply reassuring his readers that “the day of the Lord” had not come. Nor does he at any place in this context (vv.1–12) tell his readers that they will at some future time “see” the two initial phenomena of “the day of the Lord.” Had he said that, there would indeed be a problem. But he did not speak of the Thessalonians’ actually seeing the phenomena. He simply stressed the present nonarrival of the phenomena.
To sum up, let us return to the analogy of the newcomer to the country facing the suppression of Christianity. Suppose now that, arriving after the initial announcement, he is a short-term visitor due to leave before the official beginning of the anti-Christian policy. The answer to his confusion about being in the country with the policy already in effect would be corrected by his realizing that the largest church would have to be destroyed and its pastor publicly renounce Christianity before suppression of Christianity began. And this would be a valid answer, even though he would not be present when these things took place.
The troubled at Thessalonica could take heart in knowing they had not missed the gathering of those in Christ at the parousia (v.1). Their present persecutions were not identifiable with those to be inflicted by the man of lawlessness on a later group of saints after the eschatological day begins.
A closer look at the two phenomena accompanying the day of the Lord illuminates the characteristics of that day. “The rebellion” represents apostasia (GK 686), from which the English word apostasy comes. This word points to a deliberate abandonment of a former professed position. Attempts to identify the apostasy with some past or present movement are futile because of its contextual association with the Lord Jesus’ second advent (v.1). Other passages in Scripture likewise anticipate a defection of professing Christians (see Mt 24:11–12, 24; 1Ti 4:1ff.; 2Ti 3:1–5; 4:3–4; 2Pe 2:1–22; 3:3–6; Jude 17–18). After the rapture of those in Christ (1Th 4:17), all who are truly in him will be gone. Conditions will be ripe for people, especially those who call themselves Christians but are not really such, to turn their backs on God. Then their insincerity will demonstrate itself outwardly. This worldwide anti-God movement will be so universal as to earn for itself a special designation: “the apostasy”—i.e., the climax of the increasing apostate tendencies evident before the rapture of the church.
Following and in conjunction with the apostasy will come the unveiling of a mighty figure embodying everything opposed to God. His whereabouts before his unveiling are not given. He will be alive for years before his unveiling, but his dramatic public presentation will occur after the rebellion begins.
Paul characterizes this figure in three ways. (1) He is “the man of lawlessness”; i.e., he is the epitome of opposition to the laws of God. Satan so indwells and operates through him that his main delight will be in breaking God’s righteous laws. (2) He is “the man doomed to destruction” (lit., “the son of perdition”). That is, he belongs to this class of people. The same expression describes Judas Iscariot (Jn 17:12), another member of this class.
4 (3) This individual “opposes and exalts himself over everything that is called God or is worshiped.” His direct and determined opposition to the true God will be a leading feature of the continuing apostasy. It will be especially marked by removal of the symbolic articles from the Jerusalem temple. The man of lawlessness will occupy the holy precincts in order to accept and even demand worship that is due God alone. This evidently is a Jewish temple to be rebuilt in Jerusalem in the future. Dependence of these words on Da 9:26–27; 11:31, 36–37; 12:11 (cf. Mt 24:15; Mk 13:14) demands such a reference. There is no impressive evidence for understanding “temple” (GK 3724) in a nonliteral sense. The well-known “abomination that causes desolation” (Mk 13:14) is sometimes regarded as a person and sometimes as an act of desecration by that person. The act of desecration to which this verse looks will transpire halfway through the seventieth prophetic week of Da 9:24–27, when the covenant made earlier with the Jewish people is broken. This will mark the climax of this lawless one’s career. Historically, a foreshadowing of this blasphemous intrusion happened when Antiochus Epiphanes desecrated the temple in Jerusalem just before the Maccabean revolt.
The relationship of this portion of 2 Thessalonians to Christ’s parousia confirms the impression that Paul must be referring to a single historical personage. Quests for such a person in the past and present have proved fruitless. Resemblances to Antiochus Epiphanes, Nero, Diocletian, one of the popes, and others may be admitted. But fulfillment of all details of the prophecy must await the future period of this man’s prominence. “The man of lawlessness” will be a new historical figure whom Satan will energize to do his will in the world. As “man of God” in the OT regularly designates a divine prophet, the present “man of lawlessness” designates a false prophet, probably to be identified with the second beast of Rev 13:11ff. (cf. Rev 16:13; 19:20; 20:10). His primary function will be to preside over the religious apostasy in cooperation with the beast out of the sea (Rev 13:1ff.), who leads political opposition to God. As God’s chief opponent in Jerusalem whose background is probably Jewish (cf. Da 11:36–37), the lawless one will give religious leadership to complement the dominance of his associate over governments of the world’s nations.
The presence of such an apostasy and counterfeit god will not escape international observation. The nonpresence of these things when Paul wrote proves his thesis regarding the nonarrival of the day of the Lord.
2. Delay (presently in effect) (2:5–7)
5 A note of impatience may be detected in Paul’s question. If the Thessalonian believers had recalled Paul’s oral teaching, disturbing elements in the newly arisen false system could have been eliminated. Paul was certain about their previous familiarity with the substance of vv.3–4 because he had personally given them this information.
6 So he can declare, “You know what is holding him back.” “Now” should be connected with “what is holding him back” rather than with “you know,” to indicate that “holding back” is a present phenomenon. “What is holding . . . back” (GK 2988) is a neuter title for this restraining force. The word recurs in the masculine in v.7, where it is translated “one who . . . holds it back.”
Proposed identifications of this phenomenon have been multiple. Because of inability to explain the neuter-masculine combination, such suggestions as the preaching of the Gospel, the Jewish state, the binding of Satan, the church, the Gentile world dominion, and human government are improbable as a referent for the restrainer. Moreover, to identify it with a supernatural force or person hostile to God is difficult because the restrainer is limiting Satan (vv.7–9), not cooperating with him. A popular understanding since early times has been that this is a reference to the Roman Empire (neuter) and its ruler (masculine). Paul had several times benefited from the intervention of the Roman government (Ac 17:6ff.; 18:6ff.). Though preferable to some other solutions, this explanation is disappointing in several ways. Paul nowhere else predicts the demise of the Roman Empire (cf. v.7). In addition, the Roman emperors sometimes precipitated anti-Christian activities rather than restrained them. Elimination of this solution is sealed when we remember that the Roman Empire has long since ceased to exist, and the appearance of Christ or the lawless one has yet to take place.
It is evident that the restrainer, to accomplish his mission, must have supernatural power to hold back a supernatural enemy (v.9). God and the outworking of his providence is the natural answer. Reference to God is favored by the restrainer’s harmony with divine purpose and a divine timetable (“at the proper time,” v.6). Yet to say that God is the restrainer is not quite enough to explain the variation in gender.
To one familiar with the Lord Jesus’ Upper Room Discourse (Jn 13–17), as Paul undoubtedly was, fluctuation between neuter and masculine in reference to the Holy Spirit is common. Either gender is appropriate, depending on whether one thinks of natural agreement (masculine, because the Spirit is a person) or grammatical (neuter, because the noun pneuma [GK 4460] is neuter). This identification of the restrainer with deep roots in church history is most appealing. The special presence of the Spirit as the in-dweller of saints will terminate as abruptly at the parousia as it began at Pentecost. Once the body of Christ has been caught away to heaven, the Spirit’s ministry will revert back to what he did for believers during the OT period. His function of restraining evil through the body of Christ (Jn 16:7–11; 1Jn 4:4) will cease similarly to the way he terminated his striving in the days of Noah (Ge 6:3). At that point the reins will be removed from lawlessness and the satanically inspired rebellion will begin. It appears that “what is holding back” was readily recognized at Thessalonica as a title for the Holy Spirit on whom the readers had come to depend in their personal attempts to combat lawlessness (1Th 1:6; 4:8; 5:19; 2Th 2:13).
God has a “proper time” for the lawless one’s revelation, just as he does for the revelation of the Lord Jesus from heaven (1:7). No one knows that time, since it is part of the future day of the Lord (1Th 5:2; 2Th 2:2–3). Until the gathering of saints (2:1), the Spirit will continue his restraining work.
7 Further clarification (“for”) is in order. The “secret power [lit., “mystery”; GK 3696] of lawlessness” was already evident in such things as their own persecutions (1:4), but lawlessness will be open when the rebellion arrives and the lawless one is unveiled (2:3, 8). The secrecy and limitation are attributable to "the one who now holds it back.” Upon his removal, the rebellion will break out.
3. Deception and destruction (after the delay) (2:8–10)
Departure of the restrainer is the cue for the revelation (v.8) and coming (v.9) of the lawless one. That revelation, already mentioned in v.3 in conjunction with the rebellion and in v.6 as being delayed until the proper time by the restrainer’s presence, is of satanic origin, though admittedly it can happen only by God’s permission. Satan’s present efforts to effect unhindered lawlessness are frustrated by divine restraint (v.7), but through cessation of the Spirit’s indwelling ministry to the body of Christ, his lawless one will be granted a future interval to do his worst.
8 After this time has elapsed, the Lord Jesus will personally come to earth to “overthrow” (lit., “slay”; GK 359) the lawless one “with the breath of his mouth” and “destroy” (lit., “abolish”; GK 2934) him “by the splendor of his coming” (parousia; GK 4242). By putting the lawless one to death, the Lord will also bring to an end his program of deceiving the world. “The breath of his mouth” could be a figurative reference to a word spoken by Christ, but a literal sense is quite satisfactory. The breath of God is a fierce weapon according to the OT (Ex 15:8; 2Sa 22:16; Job 4:9; Ps 33:6; Isa 30:27–28). “The splendor [or “appearance”; GK 2211] of his coming” is his other means of conquest. The translation “appearance” is preferred, since in the Pastoral Letters this word is practically equivalent to parousia as a name for his coming (1Ti 6:14; 2Ti 1:10; 4:1, 8; Tit 2:13). This “appearance” phase of the parousia differs from the “gathering” phase (v.1). It concludes and climaxes the tribulation instead of beginning it. The visible presence of the Lord Jesus in the world will put an immediate stop to an accelerated diabolical program.
9–10a That Satan is the root of the lawless one’s deception is explicit in a further elaboration. The word for “work” (GK 1918) is reserved for supernatural activities; i.e., a superhuman person will utilize supernatural means of “miracles, signs and wonders.” These remarkable phenomena, which in the past were used so effectively in laying a foundation for the church (Ac 2:22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12; Ro 15:19; 2Col 2:12; Heb 2:4), will be redirected to purposes of deceit. They will be “counterfeit” (GK 6022) in the sense that they produce false impressions, deluding people to the point of accepting the lie as truth (cf. v.11). The motivation of the lawless one is to deceive; it is the nature of unrighteousness to palm itself off as righteousness. “Those who are perishing” will be particularly vulnerable to trickery. Not only will they confuse unrighteousness with righteousness; they will also attribute deity to this lawless one (v.4).
10b Their blindness will be self-imposed because of a prior refusal to “love the truth and so be saved.” They lack a positive committal to the Gospel. This is just as blamable as indifference or even antagonism toward the truth. The right choice could have brought them salvation and deliverance from the lawless one’s devices, but they elected not to receive God’s salvation.
4. Delusion and divine judgment (because of present recalcitrance) (2:11–12)
11 By covering again the same ground in vv.11–12 as in vv.9–10, Paul reemphasizes the fate of rejecters of the truth and adds more information about them. Already he has shown Satan’s part in getting them to believe lies and bewildering them with deceitful measures, and he has shown their refusal to love the truth. Because they deliberately reject God, he himself will send them “a powerful delusion”; this is another way of referring to the lie (v.9) and deceit (v.10) already predicted. The end result is that they will “believe the lie.” This is their only alternative because they have refused to love the truth (v.10). They will be completely defenseless against the false claims of the lawless one (v.4) and his perversion of the true Gospel. The stanic promise that deceived Eve (Ge 3:5) will find its ultimate fulfillment in the end-time master of deceit. They will mistake someone else and his lying promises for God and his truth.
12 The ultimate consequences for them will be condemnation. Failing to appropriate the truth of the Gospel, they willingly choose wickedness instead; they cannot blame circumstances. Retrospect will show their own wrongly directed personal delight to be the cause of God’s adverse judgment against them (cf. 1:9). What an incentive this powerful passage is for non-Christians to turn to God before the rebellion and delusion arrive!
C. The Truth’s Continuance (2:13–17)
1. Thanks for divine deliverance (2:13–14)
13 Paul is thankful that God chose some to believe the truth and to be delivered from delusion and divine judgment. He and his coworkers can rejoice in looking forward to salvation for themselves and their converts, an anticipation drastically different from the outlook for those awaiting perdition (cf. v.10). The salvation viewed from its human side in 1:3ff. is now seen as an undertaking of God.
For Paul to address these “brothers” as those “loved by the Lord” (cf. 1Th 1:4) is appropriate, because God chose them to be saved. “From the beginning” refers to their pretemporal election (cf. 1Th 1:4); Paul usually places God’s prior choice of people to salvation (v.13) alongside their historical call (v.14; cf. Ro 8:30). This salvation entails present benefits and also future deliverance from the doom that will befall the lost at Christ’s return (cf. 1:6, 8–9; 2:8–12). God’s choice operates in the realm of belief in the truth and of the Spirit’s sanctifying work. “Belief in the truth” is the means of the beginning and continuing relationships of salvation (cf. vv.10–12). The role of the Spirit in sanctification looms large for Paul (Ro 15:16; 1Co 6:11–12; 1Th 4:7–8) as it does for Peter (1Pe 1:2).
14 God has fulfilled his foreordained purpose by calling the chosen to this salvation “through our gospel.” The good news of divine truth conveyed through Paul’s preaching was the means whereby God called these Thessalonian converts at a particular point in time. What God purposed in eternity was carried out in history, so that they might share “in the glory of our Lord Jesus Christ.” God’s design was to make them adopted children who participate in Christ’s glory at the parousia (coming; cf. 1:10, 12). They do not earn this status or in any other way acquire it for themselves. It is accomplished solely by God.
2. Call to doctrinal adherence (2:15)
15 “So then” turns the discussion to a practical responsibility derived from God’s elective purpose (vv.13–14). Against a background of such an imminent world crisis as described in vv.1–10, the beneficiaries of God’s saving work cannot afford to lapse into lethargy, but must respond with loyal steadfastness (“stand firm”; GK 5112) and must keep a firm hold on the traditions (“teachings”; GK 1438) taught them by Paul and his associates. A continuation in basic Christian doctrines would have alleviated the instability and alarm that prompted the writing of this letter (cf. v.2). Paul himself received Christian traditions subsequent to his conversion (cf. 1Co 15:3–5), and through divine revelation he had originated other traditions (1Th 4:15). These he had passed on to his converts both “by word of mouth” and “by letter” in his previous contacts with them. In light of their inclusion in God’s saving purpose (vv.13–14), he commands them to remain unmovable and cling tenaciously to these doctrines.
3. Prayer for practical compliance (2:16–17)
16–17 As Paul closes ch. 2 with a prayer, he recognizes that he and his co-workers cannot in themselves make the appeal effective. Only God himself, who initially chose them (vv.13–14), can do that. Addressing his prayer to the first two persons of the Trinity, Paul names the Son before the Father (contra 1Th 3:11), probably in line with the Son’s worthiness of equal honor with the Father and his special prominence in the chapter’s emphasis on future salvation and glory. Yet the two persons are one God, as shown by several structural features in vv.16–17: (1) The pronoun “himself” is singular and probably should be understood as emphasizing both persons—“our Lord Jesus Christ and God our Father himself” (cf. 1Th 3:11). (2) “Loved us and . . . gave us” (v.16) represents two singular participles whose actions are applicable to both the Son and the Father. The singular number is explained by Paul’s conception of the two persons as one God. (3) “Encourage and strengthen” (v.17) are likewise singular in number, though they express the action of a compound subject. This grammatical feature is attributable to the oneness of essence among the persons of the Godhead (cf. Jn 10:30). Paul conceived of Jesus Christ as God in the same full sense as he conceived of God the Father.
Paul notes that the Son and the Father will answer this prayer because they “loved us” and graciously “gave us eternal encouragement and good hope”; this is shown by the incarnation and death of Jesus Christ, which are often referred to in terms of God’s loving and giving (Jn 3:16; Ro 5:5, 8; 8:35, 37; Gal 2:20; 1Jn 4:10). Because of God’s love displayed in Christ, Paul’s readers had a source of unending “encouragement” (GK 4155) to offset their persecutions and accompanying doubts.
Paul prays that the encouragement provided in the crucifixion and resurrection of Christ may be appropriated inwardly and thereby give them strength for “every good deed and word.” Disquiet regarding the coming of the Lord (v.2) was the need to be met. As God undertakes their cause, they can “stand firm and hold to the teachings” (v.15).
IV. Encouragement to Gainful Employment (3:1–15)
A. Prayerful Preparation for Encounter (3:1–5)
1. Prayer for Paul (3:1–2)
1 Eschatological matters were Paul’s main concern in writing this letter. “Finally” indicates that these have in the main been dealt with. Yet an important and related matter needs to be discussed before the letter ends. Before discussing it, Paul makes one of his typical requests for prayer (cf. Ro 15:30–31; Eph 6:18–19; Col 4:3; 1 Th 5:25; Phm 22). He desires the Gospel to “spread rapidly” (a picture of running) and “be honored” (a picture of triumph). As more people receive the good news, victories are being won and God is glorified. “Just as it was with you” recalls the amazing success of the message in Thessalonica (cf. 1Th 1:5–6, 8; 2:13). Paul wanted this repeated in other communities where he would preach Christ.
2 Again, Paul asked prayer for deliverance “from wicked and evil men.” “Wicked” (GK 876) labels them as capable of outrageous and harmful acts against others; “evil” (GK 4505) speaks of persons not only themselves thoroughly corrupted but intent on corrupting others and drawing them into their own slide toward perdition. Who were they? The best suggestion ties these “wicked and evil men” to unbelieving Jews in Corinth where Paul was encountering opposition as he wrote (Ac 18:5–6, 12–13). As Paul wrote this second letter, he was facing a severe crisis in Corinth.
Evil people exist because “not everyone has faith.” This understatement effectively highlights the large number of those who have not responded to the Gospel by believing in Christ. That the persecutors had had the opportunity to believe but had rejected it accounts for their vicious reaction against the message and those who preached it.
2. Prayer for the people (3:3–5)
3 In contrast with the widespread lack of faith among people (v.2) is the faithfulness of the Lord Jesus. He can be relied on to “strengthen [GK 5114; cf. 2:17] and protect [GK 5875]” Christians “from the evil one.” Here is assurance of inner security and an outward protection from the author of evil whose activity is so prominent in these letters (lTh 2:18; 3:5; 2Th 2:9). Jesus’ faithfulness provides a defense against even the touch of the enemy (cf. 1Jn 5:18).
4 The faithfulness of the Lord is supplemented by the faithfulness of his people. That is why Paul can add this verse—he has confidence in Christian people. Their union with Christ counteracts the weakness of sinful human nature. Paul and his co-workers can rely on the Thessalonian believers to do what they have been taught (cf. 1Th 4:2). By this favorable opinion, he paves the way for further instruction (cf. 3:6–15).
5 Paul realizes that the Lord’s help is indispensable. His compliment in v.4 does not imply that they are self-sufficient. Therefore he requests the Lord to direct them into a fuller appreciation of God’s love for them and of Christ’s perseverance on their behalf. To comply with Paul’s instructions to discipline the idle believers (vv.6–15) will be difficult. Thus the strongest possible motivation—recollection of God’s love and Christ’s endurance of suffering—will undergird that discipline.
B. Proper Solution for Idleness (3:6–15)
1. Previous instruction and example (3:6–10)
6 Now Paul comes to his command regarding the idle. That he invokes “the name of the Lord Jesus Christ” shows the urgency of the command. All those who remain idle are to be denied the privilege of associating with their fellow Christians. “Idle” (GK 865) translates a word meaning “disorderly” (cf. 1Th 5:14). The disorder defined by the remainder of the paragraph is loafing, being remiss in daily work and conduct. This is contrary to the “teaching” that Paul had given them earlier (cf. 1Th 4:11–12; 5:14). No excuse could justify such misconduct. Paul therefore advocates the drastic discipline of keeping away from the “idle.”
7–9 Paul himself was not idle. His readers could verify this claim (“you yourselves know,” v.7; cf. 1Th 2:1; 3:3; 4:2; 5:2). In imitating Paul, they would be imitating the Lord himself (1Th 1:6) because Paul’s life was so carefully patterned after his Lord’s. He did not loaf at Thessalonica (v.7b), nor depend on others to supply him with free food (v.8a). He supported himself in spite of much fatigue (“laboring,” v.8) and many obstacles (“toiling,” v.8; cf. 1Th 2:9) in order to relieve the new Christians in Thessalonica of the burden of maintaining him.
Paul did not have to exert himself so tirelessly. As an apostle, he had “the right to such help” (v.9; cf. 1Co 9:4ff.; 1Th 2:7) from his converts. He decided, however, to forgo this privilege and leave an example for them to imitate.
The apostle Paul supported himself in his missionary activity by working in leather (possibly making tents out of leather). In Corinth he joined the leather business of Aquila and Priscilla (see Ac 18:1–3). Drawing by Rachel Bierling.
10 Paul reinforced his example by this definite “rule.” From a very early time denying food to the lazy was a traditional form of discipline in the church.
2. Renewed instruction (3:11–12)
11–12 Here the previously given rule (v.10) is repeated because of reports that the problem of loafing had recurred. People who came from Thessalonica to Corinth had reported this. Some of their number had stopped working, even since receiving the corrective of 1Th 4:11–12 and 5:14. They were using the extra time to interfere in other people’s affairs.
“In the Lord Jesus Christ” Paul commanded such people to settle down and earn the bread they eat. He uses the common union of believers with Christ as ground for his appeal. He might well have addressed the idle ones pejoratively as “you loafers,” but instead he tactfully refers to them as “such people,” doubtless hoping to lead them back to earning their own food. Thus, order would replace the disruption caused by their idleness and meddling.
3. Corrective separation (3:13–15)
13–15 Paul now describes specifically how the Thessalonian Christians should deal with loafers who disobey his instructions. First, they are urged to keep on “doing what is right.” “Tire” (GK 1591) implies the possibility of their losing heart in struggling with their idle brothers. Exemplary conduct serves as a constant reprimand to wrongdoers and is an incentive for them to turn from their delinquency. Included in doing right is generosity toward those in need. Yet to keep on supporting those who have nothing because they refuse to work is wrong (v.10).
So the Thessalonians must deal firmly yet charitably with the mistakes of their fellow Christians. They were not to “associate” (GK 5264) with anyone refusing to comply with the work ethic set out in this letter, so that they might be ashamed of their behavior. Such people were not to be expelled from the church like the sinning brother referred to in 1Co 5. In Corinth the offense was so flagrant as to bring disrepute on the whole church. In Thessalonica, however, the lapse was not yet so aggravated as to bring the reproach of the pagans on the church. The erring people were allowed to continue in the meetings, but probably were denied participation in such things as the love feast and the Lord’s Supper. Certainly they were not to be given food, because this would make the community appear to condone the offense.
To sum up, any recalcitrant idler was not to be treated as an enemy, cut off from all contacts, but was allowed to continue in a brotherly status. So lines of communication were kept open for continued warnings about his behavior.
V. Conclusion (3:16–18)
A. Prayer for God’s Peace and Presence (3:16)
16 “Now” (or perhaps more accurately “but”) once again marks a transition from command and exhortation to prayer. The prayer recognizes that ultimately God alone can bring about compliance with what Paul has asked of his readers. “Yet without the Lord’s help all your efforts will be in vain” is the thought behind this petition. “The Lord of peace” alone can make harmony among believers a reality. While this is, first and foremost, peace with God, it provides the ground for believers’ peace with one another (Eph 2:14–18; cf. 1Th 5:23). “At all times” asks that there be no break in the flow of Christ’s peace (cf. Jn 14:27; 16:33; Col 3:15); “in every way” asks that the prevalence of peace continue no matter what the outward circumstances. “The Lord be with all of you” requests what was previously guaranteed for Christians; his promise never to forsake his own provides assurance of this (Heb 13:5). Here is an instance of the cooperation of prayer in fulfilling what God’s purpose predetermines (cf. 1:11–12).
B. Personalized Benediction (3:17–18)
17–18 Paul has been dictating to an amanuensis (a secretary) up to 3:17 (cf. Ro 16:22; 1Co 16:21; Col 4:18). At this point he takes the pen into his own hand to add a closing greeting. Though he undoubtedly did this frequently, he calls attention to it only here, in 1Co 16:21, and in Col 4:18. The greeting in his own hand, “which is the distinguishing mark” in all his letters (v.17), includes the benediction of v.18. Apparently Paul followed this practice consistently, expecting churches where he had served to recall his distinctive handwriting. It was particularly needed in this letter as a deterrent against any attempt to forge a letter in his name (cf. 2:2).
Even when Paul did not call attention to it, a closing benediction came in his own hand. “The grace of our Lord Jesus Christ be with all of you” or a near equivalent is found at the close of all Paul’s writings. The present benediction agrees verbatim with that of 1Th 5:28 except for the “all” added here. Significantly, no one was excluded from Paul’s good wishes toward this church, not even those he had rebuked at various points.