Down to Earth But Heavenly Minded

What does 2nd Thessalonians Chapter 3 mean?

This final chapter of 2 Thessalonians begins with a prayer request and ends with a benediction. In between, Paul assures his readers that the Lord would accomplish his purposes in the lives of the Thessalonian believers and gives some final exhortations.

Paul’s initial prayer request centers around the successful spread of the gospel. This ties directly into a wish that he and his companions, as well as the Thessalonian believers, would be kept safe from evil. Paul also indicates his confidence that the faithful Christians of Thessalonica are following his teachings (2 Thessalonians 3:1–5).

The letter then turns to address the issue of laziness. While charity is a crucial aspect of Christian living, it is not meant to be given out blindly or foolishly. Paul says in no uncertain terms that those who claim to be believers yet exhibit laziness or “idleness” should be avoided, not enabled. As a counter-example, Paul points to his own testimony among the believers of Thessalonica. He demonstrated a selfless work ethic. He provided for himself as much as possible. His instruction is clear: those who are able, but unwilling, should not be coddled by giving them charity (2 Thessalonians 3:6–15).

The final passage of 2 Thessalonians contains Paul’s sincere prayer for peace in the lives of these Christian believers. It also makes a point of establishing Paul’s identity. This might refer to a literal signature, or his distinctive handwriting in that particular sentence. Though the letter began with a condemnation of those who persecuted the church, it ends with an invocation of grace (2 Thessalonians 3:16–18).

Chapter Context
The prior chapter explained the events which would precede the ”day of the Lord:” a time of severe judgment. Among these were a time of deep spiritual rebellion and the rise of a figure referred to as the ”man of lawlessness.” Chapter 2 ended with a reference to the Thessalonians being established in good works. This chapter continues that theme, focusing on the need for Christians to exhibit a strong work ethic. This extends to the way the church applies charity, not wasting it on those who are capable of work, but simply choose not to. These thoughts complete Paul’s second letter to the Thessalonians.

Verse by Verse

Verse 1. Finally, brothers, pray for us, that the word of the Lord may speed ahead and be honored, as happened among you,

“Finally” in this verse introduces the final section of Paul’s second letter to the believers at Thessalonica. He asks for prayer for his coworkers and himself. It is an especially selfless prayer request, because Paul doesn’t ask for his financial needs to be met or for his health needs. He asks for prayer on behalf of his group’s proclamation of God’s Word. Specifically, he asks for prayer that the Word may have free course and be acknowledged as God’s authoritative, powerful Word. That is how the Thessalonians had received it.

Paul recognized two things. He recognized that his ministry could not succeed without prayer, and he recognized that God’s Word was effective. In Romans 1:16 he testifies, “I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” It was this confidence in the power of God’s message that drove him to proclaim it throughout the Roman Empire.

Context Summary
Second Thessalonians 3:1–5 requests prayer that, as Paul spread the gospel, it would bear fruit as it had when the Thessalonians received it. His appeal also includes a hope that he would be delivered from wicked men. He expresses confidence that the Lord would strengthen his readers and protect them from Satan. He is certain the Thessalonian believers would obey his commands, and he prays that they would love God and adhere to Paul’s teachings.

Verse 2. and that we may be delivered from wicked and evil men. For not all have faith.

In this verse Paul continues his prayer request. He asks the Thessalonians to pray that he would be delivered from perverse and evil men. The word translated “evil” in this verse is ponērōn, meaning “actively harmful.” It suggests the enemies of the gospel actively pursued others to enlist them in opposing the gospel. Paul made a similar prayer request in Romans 15:30–31. He asked the brothers at Rome: “I appeal to you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf, that I may be delivered from the unbelievers in Judea.”

It seems Paul met with vicious opposition almost everywhere he went. In 2 Corinthians 11:21–29 he lists his sufferings for the sake of the gospel. Among those sufferings were imprisonments, countless beatings, five occasions of receiving 39 lashes, and three occasions of being beaten with rods. He points out in 2 Thessalonians 3:2 that “not all have faith.” His enemies were hardened unbelievers.

Verse 3. But the Lord is faithful. He will establish you and guard you against the evil one.

In this verse Paul and his coworkers express their confidence in the Lord. Because God is faithful, He could be trusted to strengthen the Thessalonians and protect them from Satan. Because God is faithful He will not allow evil men to gain a victory over believers.

The Bible assures us that God is completely trustworthy. Even when circumstances seem dim, He is faithful to sustain His people and bring good out of bad (Romans 8:28–29). Even when the prophet Jeremiah grieved over the fall of Jerusalem, he took courage in knowing that God is faithful. He wrote in Lamentations 3:21–23, “But this I call to mind, and therefore I have hope: The steadfast love of the LORD never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness.” The Lord is faithful to provide for our daily needs (Matthew 6:33; Philippians 4:19), and to provide the way of escape when we are tempted and tried (1 Corinthians 10:13).

Verse 4. And we have confidence in the Lord about you, that you are doing and will do the things that we command.

Paul’s statement about the Thessalonians in this verse must have encouraged them immensely. He expresses confidence in the Lord that they are doing and will continue to do what he commands. This confidence was not based on human merit. It was based “in the Lord.” Left to themselves, the Thessalonians would not be able to carry out Paul’s commands, but the Lord was working in their lives to help them lead a righteous life. Paul exhorted the Philippians to work out—not “work for”— their salvation with fear and trembling (Philippians 2:12), but he added, “For it is God who works in you, both to will and to work for his good pleasure” (Philippians 2:13).

A relationship with God does not guarantee a life free from disagreement or controversy, however. In his letter to the Romans Paul addressed a situation in the church in which believers had different opinions about what they could eat. Some believed they could eat anything, probably including meat once offered to idols, without having a guilty conscience. Others abstained from eating meat, and were judged as “weak in the faith” (Romans 14:1). Each side apparently criticized the other. But Paul asked , “Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand” (Romans 14:4). We can trust the Lord to perfect His work in our lives and in the lives of our fellow believers.

Verse 5. May the Lord direct your hearts to the love of God and to the steadfastness of Christ.

Paul prays for the Lord to direct his readers’ hearts into God’s love and into the steadfastness of Christ. The Greek word translated as “direct” here is kateuthynai. This means to “clear away obstacles, or to guide.” Paul is asking the Lord to move aside barriers that threatened to impede his readers’ spiritual progress. An ever-increasing thankfulness for God’s love would keep them on track spiritually. It is impossible to love the worldly, unspiritual things of this life and truly appreciate God’s love at the same time (1 John 2:15).

Paul also asks God in this verse to direct his readers into the steadfastness of Christ, They faced many trials and persecution, but Christ was their example of facing trials and persecution with patient endurance. The writer to the Hebrews cited Jesus as the prime example of such patient endurance. He wrote in Hebrews 12:1–2: “Let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross.”

Verse 6. Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us.

In this verse Paul instructs his readers to avoid any Christian who makes a practice of being idle instead of heeding what Paul had commanded. His command was intended to exclude the offenders from fellowship of other church members, not necessarily a rejection of their membership. Paul considered idleness so serious a behavior that he claims the authority of the Lord Jesus Christ for his command. He had previously written to the Thessalonians about idleness. He had instructed them to admonish the idle (1 Thessalonian 5:14). Apparently, the admonishing had not taken effect, so now Paul commands the Thessalonians to take stronger action.

As a former Pharisee who studied under the famous rabbi Gamaliel (Acts 22:3), Paul was well acquainted with the Old Testament’s frequent denunciation of idleness. (Proverbs 6:6; 19:15; 24:33–34). Unchecked idleness often allows a person to fill their free time with unhelpful practices, such as gossip and bickering. In other words, those who are “idle” with respect to legitimate effort are not busy, so they tend to be busybodies (2 Thessalonians 3:11).

Context Summary
Second Thessalonians 3:6–15 addresses the sin of idleness. Paul calls on the church at Thessalonica to avoid any brother who makes idleness habitual. He reminds his readers that he and his associates were not idle when they were in Thessalonica. They did not assume they’d be pampered, rather they refused to eat without paying for the meal. They had the right to receive financial and material support for their ministry, but they chose to labor to the point of exhaustion so they would not burden anyone. Their hard work served as an example for the Christians to follow. Paul explains that idleness had turned some members of the church into busybodies, and he prescribes the disciplinary action the church should follow to put an end to idleness.

Verse 7. For you yourselves know how you ought to imitate us, because we were not idle when we were with you,

In this verse Paul reminds the Thessalonians that he and his coworkers were not lazy when they were in Thessalonica. He appeals to the Thessalonians to imitate his coworkers and himself in this regard. Perhaps some members of the church at Thessalonica thought they should quit their jobs, sit back, and wait for the Lord’s return, but such behavior constituted laziness. Paul’s behavior contrasted sharply with that behavior. He stayed busy while he waited for the Lord’s return.

In verse 8 Paul describes the exemplary ministry style he and his associates pursued in Thessalonica. In his letter to the Ephesians he encouraged believers to make the best use of their time, because the days were evil (Ephesians 5:16). Any believer who desires a life of loafing ought to rid himself of that desire. Christians ought to choose, instead, to follow Paul’s example and also the example of our Lord Jesus, who ministered from dawn to dusk to do His Father’s will. It’s important to take time for rest (Mark 2:27), and to avoid burnout. However, a Christian’s goal ought to be accomplishing the will of God, not getting by as easily as possible.

Verse 8. nor did we eat anyone ‘s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you.

Paul recalls how he and his coworkers conducted themselves when they were in Thessalonica. They refused to lazily take charity when they were able to provide for themselves. When they ate, they paid for what they ate. They worked diligently night and day to be self-supporting, because they did not want to be a financial burden to the Thessalonian Christians. Their example, therefore, stood in stark contrast to idleness. In his first letter to the Thessalonians Paul had stated this fact (1 Thessalonians 2:9). Now he mentions it again.

As Paul states elsewhere in his letters (1 Corinthians 9:14, 1 Timothy 5:17–18), those who work in ministry ought to be supported by their fellow Christians. This applies both to those serving in that particular congregation, as well as those who minister as missionaries (2 Corinthians 11:8). Paul’s point here is not that all ministers, or pastors, or missionaries, are supposed to be entirely self-sufficient. Nor is it to insist that believers be in a state of strain and business every waking moment. Rather, the purpose of this message is to remind the Thessalonians of the importance of a good work ethic, especially in spiritual matters.

It was customary in Hebrew culture for every boy to learn a trade. Apparently Paul learned the tent-making trade and practiced it to support himself when he was a missionary. According to Acts 18:1–4 he stayed with Aquila and Priscilla at Corinth, because all three were tent makers, and while he pursued his trade he reasoned in the synagogue every Sabbath as he tried to win Jews and Greeks to Christ.

Verse 9. It was not because we do not have that right, but to give you in ourselves an example to imitate.

Paul assures his readers that he and his missionary team had a right to accept financial help when he was in Thessalonica, but they chose to work hard to support themselves in order to set an example for the believers to follow.

In his letter to the Philippians he thanked his readers for supporting his ministry. He wrote in Philippians 4:16–17: “Even in Thessalonica you sent me help for my needs once and again. Not that I seek the gift, but I seek the fruit that increases to your credit.” In his first letter to Timothy he instructed, “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. For the Scripture says, ‘You shall not muzzle an ox when it treads out the grain.’ And ‘The laborer deserves his wages’” (1 Timothy 5:17–18). Further, in Galatians 6:6, Paul exhorts those who are taught the Word to share all good things with their teacher.

Verse 10. For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat.

Paul and his associates had taught the Thessalonian believers not to tolerate those who were capable of work, yet chose to be idle. In modern terms, such a person might be called a “slacker.” Paul labels such a person as unworthy of assistance. He instructs the Thessalonians not to support those who were unwilling to work. This parallels guidelines given by Paul in passages such as 1 Timothy 5:11–13.

It’s clear in the text itself, but worth emphasizing, that Paul did not say those who were unable to work were unworthy of support. There is absolutely no similarity between someone physically unable to work and someone who is able to work but refuses to do so. Jesus put His stamp of approval on helping the poor, when He told a man, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me” (Matthew 19:21). If Christians are poor and needy through no fault of their own, their fellow believers should help them financially and/or materially. For this reason many churches maintain a benevolence fund. Paul collected money to help the poor believers in Jerusalem (Acts 11:27–30; Romans 15:26; 1 Corinthians 16:1–3; Galatians 2:10).

This guideline is not about being judgmental or vindictive. Rather it is practical, spiritual, and loving. Resources which could have truly helped the helpless are wasted when given, instead, to those who are simply lazy. Supporting those who are content to live on handouts enables a spiritually-toxic attitude (Proverbs 18:9,; 19:15). This discernment can be uplifting: an able-bodied person will often stop looking for handouts and start looking for employment when the stomach growls or the rent comes due. For the good of the church, the culture, and the lazy person themselves, believers have an obligation not to give charity to those who are merely freeloading.

Verse 11. For we hear that some among you walk in idleness, not busy at work, but busybodies.

Paul explains in this verse why he told the Thessalonians not to provide for lazy loafers. He had heard that some Thessalonians had made idleness their way of life. Instead of being busy at work, they had become busybodies. By this, Paul means they had too much time on their hands, and so filled their days with destructive activities. The Greek word used here is periergazomenous, which is also translated as “meddler,” such as in 1 Peter 4:15. This is the kind of person who inserts themselves into other peoples’ business, directly or indirectly.

In 1 Timothy 5 Paul addressed the subject of who was eligible for the church’s financial and/or material assistance. Timothy’s list of those who were eligible excluded young widows, because they “learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not” (1 Timothy 5:13). Probably, some idlers in the Thessalonian church had stopped working and were simply sitting around waiting for Christ to return.

Verse 12. Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living.

In this verse Paul implores the authority of the Lord Jesus Christ to command and encourage idle believers to get to work. His desire is for all who are able to accept regular employment and earn a living. This action would not allow any unbeliever to criticize Christianity as the religion of the lazy. Paul had previously given this command (1 Thessalonians 4:11), but apparently some Thessalonians had disregarded it. Or, it had not been taken seriously. Therefore, he issues the command again, but this time he cites the authority of the Lord Jesus Christ for doing so.

Christians should go about their work at a job or career in a diligent, industrious manner. Such conduct might even win an unbelieving boss to the Lord. Paul wrote in Colossians 3:22–24: “Bondservants, obey in everything those who are your earthly masters, not by way of eye-service, as people-pleasers, but with sincerity of heart, fearing the Lord. Whatever you do, work heartily, as for the Lord and not for men, knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ.” A good work ethic not only meshes with our need to be spiritually active (Hebrews 5:11––6:1), it gives us a good reputation with a watching world (1 Peter 2:12).

Verse 13. As for you, brothers, do not grow weary in doing good.

In this verse Paul acknowledges that most of the Thessalonian believers were doing well. They were doing what was right, but they needed to maintain that effort, in spite of the fact that some were falling short. Paul exhorts them not to become burnt out, frustrated, or exhausted from doing good, resulting in becoming tired “of” doing good.

The Christian workers at Thessalonica might have been enticed by the example of those who were idle. As long as we live in a fallen world, we’ll feel the temptation to ask why we should work hard, when others just sit back and take it easy. Paul had the same message for the churches of Galatia. He wrote in Galatians 6:9: “And let us not grow weary of doing good, for in due season we will reap, if we do not give up.”

It is important in our service for the Lord that we do right, regardless what others do. We need to recognize that we are individually accountable to the Lord. As Paul wrote to the Romans: “So then each of us will give an account of himself to God” (Romans 14:12).

This temptation is not reserved for those who are new, or weak, in the faith. It seems Demas, one of Paul’s coworkers, spurned the missionary life with its hardships in favor of an easy road. Paul wrote that Demas had deserted him because he loved the world system (2 Timothy 4:10).

Verse 14. If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed.

Paul instructs the Thessalonian church about how it should treat an unrepentant idle member. He refers to that person as someone who does not obey what he has written in 2 Thessalonians. Because the content of that letter was inspired by the Holy Spirit (2 Timothy 3:16), it carried full authority. Paul commands the faithful believers to clearly identify a disobedient, idle person, and withhold social contact from him until he repented and quit being idle. This seems to imply a less-severe form of rejection than what Paul prescribed for profound sin in 1 Corinthians 5.

Christians are called to fellowship with each other (Hebrews 10:25), not ostracism. Disconnection from other believers is not meant to be taken lightly. As in all such instructions in the New Testament, the purpose of social separation is to spur the offender to repentance. This starts with a sense of shame. The disciplinary action was intended to be remedial—seeking healing—not punitive—seeking to inflict pain. Parallel to this idea, Paul outlined the course of action spiritual Christians should take when a brother is caught in a transgression. The pattern is to “restore him in a spirit of gentleness,” while keeping watch on themselves so they would not be tempted (Galatians 6:1). This need for compassion is also reflected in the next verse.

Verse 15. Do not regard him as an enemy, but warn him as a brother.

In the prior verse, Paul commanded that those who claim to be Christians but exhibit laziness are to be put to shame and avoided by other believers. The intent there, as in all such instructions in the New Testament, is to encourage the offender to repent and be restored (Galatians 6:1).

Here, Paul interjects a note of compassion into the concept of withdrawing social contact from an unrepentant offender. He exhorts his readers to avoid considering the offender an enemy. Instead, they should consider him a brother, and treat these actions as a loving means of correction. Breaking off social contact with him was going far enough. There was no need to treat him as an outcast by breaking off all contact with him.

We should also note that this passage, combined with 1 Corinthians 5 and Matthew 18:15–20, presents a spectrum of responses to sin within a congregation. The more serious the sin, it seems, the more overtly the church ought to insist on separation until the offender repents. All of this, however, is meant to be done with a loving goal in mind: the restoration of the one who is sinning!

When a Christian deserves church discipline, a church can do wrong in two ways. It can overlook the wrong and take no action. Or it can go too far in regards to the offender by treating him like an enemy, speaking harshly about him, and cutting him off from all contact with the church. Because believers are brothers in the same family, we should treat an offending brother with compassion. We must lovingly confront his wrongdoing, but graciously help him repent and be restored to fellowship with God and his fellow believers. While it’s crucial that churches exhibit holiness as part of our witness to the world (1 Peter 2:12), shooting our wounded is never a good option.

Verse 16. Now may the Lord of peace himself give you peace at all times in every way. The Lord be with you all.

In this verse Paul appeals to the Lord, who is the source of peace (John 14:27; Romans 5:1), to grant His peace to the church at Thessalonica. The church was experiencing trials, persecution, and trouble within. These were caused by some disorderly members, but the Lord’s peace could settle over the congregation and calm its members. Paul’s desire was for the Lord’s peace to abide with the church always and in every situation.

It is interesting to observe that he prays not only for the Lord’s peace to be with the Thessalonians but also for the “Lord of peace” to be with them. Further, he prays for this peace to be with “all” the believers at Thessalonica. Earlier in the letter, Paul referred to fellow Christians who were sinning through laziness and gossip. All the same, this prayer is for the idle as well as for the obedient believers. It was for the shirkers as well as the workers. A peaceful church experiences the Lord’s joy as well as His peace (Philippians 4:2–7), and it projects a good testimony to the lost (Philippians 2:14–15).

Context Summary
Second Thessalonians 3:16–18 concludes Paul’s second letter to the Thessalonians with a prayer, an assurance that his letter is authentic and not a forgery, and a benediction. The letter began with a condemnation of the church’s persecutors, but it ends with a commendation, as Paul commends the church to the Lord and His grace.

Verse 17. I, Paul, write this greeting with my own hand. This is the sign of genuineness in every letter of mine; it is the way I write.

Based on this verse and other points of evidence, it’s possible that false teachers had been sending letters to the Thessalonian church with the apostle Paul’s forged signature. For example, in some of Paul’s other letters, he mentions false claims about his teachings (Romans 3:8), or makes a point of noting that he’s personally inscribing certain words (Colossians 4:18; Philemon 1:19). To assure the Thessalonians that this was genuinely his letter, Paul attached his signature to it. Paul’s handwriting itself might have had a distinctive style that his associates would have recognized (Galatians 6:11).

Paul included this kind of signature on other New Testament letters as well. These can be seen in Galatians 6:11, 1 Corinthians 16:21, and Colossians 4:18. Some scholars believe Paul suffered from an eye ailment or injury. It’s even possible he received this handicap when an angry mob stoned him at Lystra (Acts 14:19). Others believe Paul may have contracted a serious eye disease in the lowlands of Galatia, where diseases of the eye were common. Second Corinthians 12:7 refers to Paul’s infamous “thorn…in the flesh,” which some think may have been eye trouble.

Sometimes Paul dictated his letters to a trusted companion but attached a few concluding remarks in his own handwriting. This would have been a common practice in the ancient day: such a writing assistant was known as an amanuensis. An explicit example of this is given in Romans 16:22. The Thessalonians would probably have been especially glad to see Paul’s signature at the close of his letter.

Verse 18. The grace of our Lord Jesus Christ be with you all.

In this verse Paul pronounces a benediction. He invokes the grace of our Lord Jesus Christ for all the Thessalonian believers. His use of the pronoun “our” emphasizes the personal relationship he and the Thessalonians had with Jesus. They belonged to him, but in a real sense he also belonged to them. Faith had joined them together eternally.

Divine grace is God’s unmerited favor. By grace God saves us. Ephesians 2:8 states plainly, “For by grace you have been saved.” Grace enables us to withstand trials. When Paul was undergoing a difficult trial or malady, he prayed that the Lord would remove what he called his thorn in the flesh, but the Lord did not remove it. However, He assured Paul that His grace was sufficient for him (2 Corinthians 12:8–9).

That same all-sufficient grace is available to all who belong to the Lord Jesus Christ. Second Timothy 2:1 teaches us that divine grace strengthens us. Titus 2:11–13 credits God’s grace with “training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ.” So Paul’s benediction was a fitting conclusion to his letter.

Book Summary
Second Thessalonians follows Paul’s earlier letter to the same group of Christian believers. In 1 Thessalonians, Paul had praised them for their faithfulness and given them reassurances about the day of the Lord. This included teachings on the rapture and a description of death as ”sleep” from a Christian viewpoint. In this second letter, Paul corrects possible misunderstandings about those ideas. Among his teachings here are the importance of a good work ethic and God’s impending judgment on sin, including judgment on those who persecute the Christian church. Paul also provides the Thessalonians with reassurances that they have not somehow missed out on Christ’s return.

End of Chapter 3 and the end of the book of 2nd Thessalonians.

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