King James Version
2 Thessalonians 3
18 verses with commentary
Request for Prayer
Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: have: Gr. run
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Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you—Finally (to loipon, τὸ λοιπόν, 'for the rest') transitions to closing exhortations. Paul requests pray for us (proseuchesthe peri hēmōn, προσεύχεσθε περὶ ἡμῶν)—apostles need prayer support. The petition: that the word of the Lord may have free course (ho logos tou Kyriou trechē, ὁ λόγος τοῦ Κυρίου τρέχῃ, 'run' like an athlete).
And be glorified (doxazētai, δοξάζηται)—honored, acclaimed. Even as it is with you—the Thessalonians' reception of the gospel exemplifies what Paul desires everywhere. God's word advances or stalls based on reception. Prayer removes obstacles, enabling rapid spread and glorious reception of truth.
And be glorified (doxazētai, δοξάζηται)—honored, acclaimed. Even as it is with you—the Thessalonians' reception of the gospel exemplifies what Paul desires everywhere. God's word advances or stalls based on reception. Prayer removes obstacles, enabling rapid spread and glorious reception of truth.
And that we may be delivered from unreasonable and wicked men: for all men have not faith. unreasonable: Gr. absurd
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And that we may be delivered from unreasonable and wicked men: for all men have not faith—the second prayer request: delivered from (rhysthōmen apo, ῥυσθῶμεν ἀπό, rescued from) unreasonable and wicked men (atopōn kai ponērōn anthrōpōn, ἀτόπων καὶ πονηρῶν ἀνθρώπων). Atopos (ἄτοπος) means 'out of place, absurd, perverse,' and ponēros (πονηρός) means 'evil, malicious.'
For all men have not faith (ou gar pantōn hē pistis, οὐ γὰρ πάντων ἡ πίστις)—explains their opposition. Without faith, men become unreasonable and wicked toward God's word. Universal gospel offer doesn't guarantee universal reception. Some actively resist, requiring divine deliverance for gospel workers.
For all men have not faith (ou gar pantōn hē pistis, οὐ γὰρ πάντων ἡ πίστις)—explains their opposition. Without faith, men become unreasonable and wicked toward God's word. Universal gospel offer doesn't guarantee universal reception. Some actively resist, requiring divine deliverance for gospel workers.
But the Lord is faithful, who shall stablish you, and keep you from evil.
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But the Lord is faithful, who shall stablish you, and keep you from evil—But contrasts unfaithful humans (v. 2) with the Lord is faithful (pistos de estin ho Kyrios, πιστὸς δέ ἐστιν ὁ Κύριος). God's pistis (πίστις, faithfulness/reliability) guarantees two actions: stablish you (stērixei hymas, στηρίξει ὑμᾶς, fix firmly) and keep you from evil (phylaxei apo tou ponērou, φυλάξει ἀπὸ τοῦ πονηροῦ).
Tou ponērou (τοῦ πονηροῦ) can mean 'the evil one' (Satan) or 'evil' generally—probably both. God's faithfulness counters human faithlessness; His stability answers human instability. While Paul needs prayer (vv. 1-2), ultimate security rests on God's character, not circumstances or human effort. This is Reformed assurance: perseverance is certain because God is faithful.
Tou ponērou (τοῦ πονηροῦ) can mean 'the evil one' (Satan) or 'evil' generally—probably both. God's faithfulness counters human faithlessness; His stability answers human instability. While Paul needs prayer (vv. 1-2), ultimate security rests on God's character, not circumstances or human effort. This is Reformed assurance: perseverance is certain because God is faithful.
And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.
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And we have confidence in the Lord touching you, that ye both do and will do the things which we command you—we have confidence in the Lord (pepoithamen en Kyriō, πεποίθαμεν ἐν Κυρίῳ)—trust anchored in Christ, not human ability. Touching you (eph' hymas, ἐφ' ὑμᾶς, concerning you): that ye both do and will do (poieite kai poiēsete, ποιεῖτε καὶ ποιήσετε, present and future obedience).
Paul expresses confidence they're currently obeying the things which we command (ha parangellomen, ἃ παραγγέλλομεν, authoritative orders) and will continue. This isn't flattery but faith in God's work in them. The upcoming sharp rebuke (vv. 6-15) about idleness is addressed to a minority; Paul trusts the majority will respond rightly.
Paul expresses confidence they're currently obeying the things which we command (ha parangellomen, ἃ παραγγέλλομεν, authoritative orders) and will continue. This isn't flattery but faith in God's work in them. The upcoming sharp rebuke (vv. 6-15) about idleness is addressed to a minority; Paul trusts the majority will respond rightly.
And the Lord direct your hearts into the love of God, and into the patient waiting for Christ. patient: or, patience of Christ
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And the Lord direct your hearts into the love of God, and into the patient waiting for Christ—Paul prays the Lord direct your hearts (ho Kyrios kateuthynai hymas tas kardias, ὁ Κύριος κατευθύναι ὑμᾶς τὰς καρδίας, 'may the Lord make straight your hearts'). The goal: into the love of God (eis tēn agapēn tou Theou, εἰς τὴν ἀγάπην τοῦ Θεοῦ)—probably God's love for us (objective genitive), though loving God (subjective) is also implied.
And into the patient waiting for Christ (kai eis tēn hypomonēn tou Christou, καὶ εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ)—either 'patient endurance like Christ's' or 'steadfast waiting for Christ.' Probably both. Hearts wander; God must redirect them toward His love and Christ's return. Proper eschatology produces patience, not panic.
And into the patient waiting for Christ (kai eis tēn hypomonēn tou Christou, καὶ εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ)—either 'patient endurance like Christ's' or 'steadfast waiting for Christ.' Probably both. Hearts wander; God must redirect them toward His love and Christ's return. Proper eschatology produces patience, not panic.
Warning Against Idleness
Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.
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Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us—we command (parangellomen, παραγγέλλομεν, military order) in the name of our Lord Jesus Christ (Christ's authority, not Paul's). The command: withdraw yourselves from (stellesthai hymas apo, στέλλεσθαι ὑμᾶς ἀπό, avoid, shun) every brother that walketh disorderly (ataktōs, ἀτάκτως, 'out of rank,' like undisciplined soldiers).
And not after the tradition (paradosin, παράδοσιν, apostolic teaching)—they've rejected instruction. Church discipline requires separating from professing believers who persist in sin. This isn't excommunication (v. 15 calls them 'brother') but social distancing to induce shame and repentance. Love sometimes requires withdrawal.
And not after the tradition (paradosin, παράδοσιν, apostolic teaching)—they've rejected instruction. Church discipline requires separating from professing believers who persist in sin. This isn't excommunication (v. 15 calls them 'brother') but social distancing to induce shame and repentance. Love sometimes requires withdrawal.
For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;
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For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you—yourselves know (autoi oidate, αὐτοὶ οἴδατε) appeals to firsthand observation. How ye ought to follow us (pōs dei mimeisthai hēmas, πῶς δεῖ μιμεῖσθαι ἡμᾶς, 'how it is necessary to imitate us')—apostolic example provides the pattern.
For we behaved not ourselves disorderly (ouk ētaktēsamen, οὐκ ἠτακτήσαμεν, 'we were not out of order')—during Paul's Thessalonian ministry, he worked to support himself. Leaders model proper conduct before demanding it from followers. Paul's authority rested partly on his exemplary behavior. Imitation learning was central to ancient discipleship.
For we behaved not ourselves disorderly (ouk ētaktēsamen, οὐκ ἠτακτήσαμεν, 'we were not out of order')—during Paul's Thessalonian ministry, he worked to support himself. Leaders model proper conduct before demanding it from followers. Paul's authority rested partly on his exemplary behavior. Imitation learning was central to ancient discipleship.
Neither did we eat any man's bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you:
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Neither did we eat any man's bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you—neither did we eat any man's bread for nought (oude dōrean arton ephagomen, οὐδὲ δωρεὰν ἄρτον ἐφάγομεν, 'not free bread did we eat')—Paul took no handouts. But wrought with labour and travail (en kopō kai mochthō, ἐν κόπῳ καὶ μόχθῳ, 'with toil and hardship'), night and day (working double shifts).
Purpose: that we might not be chargeable to any of you (pros to mē epibarēsai, πρὸς τὸ μὴ ἐπιβαρῆσαι, 'in order not to burden'). Paul sacrificed sleep and comfort to avoid imposing financially. This modeled the Christian work ethic he's about to demand. Apostles labored harder than anyone before calling others to work.
Purpose: that we might not be chargeable to any of you (pros to mē epibarēsai, πρὸς τὸ μὴ ἐπιβαρῆσαι, 'in order not to burden'). Paul sacrificed sleep and comfort to avoid imposing financially. This modeled the Christian work ethic he's about to demand. Apostles labored harder than anyone before calling others to work.
Not because we have not power, but to make ourselves an ensample unto you to follow us.
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Not because we have not power, but to make ourselves an ensample unto you to follow us—Not because we have not power (ouch hoti ouk echomen exousian, οὐχ ὅτι οὐκ ἔχομεν ἐξουσίαν)—Paul had apostolic exousia (ἐξουσία, authority/right) to receive financial support (1 Cor. 9:4-14). He voluntarily waived this right.
Purpose: to make ourselves an ensample (typon, τύπον, pattern/model) unto you to follow us (mimēsthai hēmas, μιμεῖσθαι ἡμᾶς). Renouncing rights for others' benefit models Christlike servanthood. Paul could demand support but chose sacrifice to provide an imitable pattern. Christian liberty includes the freedom to limit freedom for love's sake.
Purpose: to make ourselves an ensample (typon, τύπον, pattern/model) unto you to follow us (mimēsthai hēmas, μιμεῖσθαι ἡμᾶς). Renouncing rights for others' benefit models Christlike servanthood. Paul could demand support but chose sacrifice to provide an imitable pattern. Christian liberty includes the freedom to limit freedom for love's sake.
For even when we were with you, this we commanded you, that if any would not work, neither should he eat.
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For even when we were with you, this we commanded you, that if any would not work, neither should he eat—when we were with you recalls Paul's initial Thessalonian ministry. This we commanded (touto parēngellomen, τοῦτο παρηγγέλλομεν, gave authoritative order): if any would not work (ei tis ou thelei ergazesthai, εἴ τις οὐ θέλει ἐργάζεσθαι, refuses to work), neither should he eat (mēde esthietō, μηδὲ ἐσθιέτω).
This isn't about inability to work (disability, unemployment) but unwillingness—thelō (θέλω, to will, desire). Those capable of labor who refuse shouldn't receive community support. This prevents enabling laziness. Work is God's creation ordinance (Gen. 2:15), not a curse. Christians must work to eat, avoiding both forced dependency and unjust exploitation of charity.
This isn't about inability to work (disability, unemployment) but unwillingness—thelō (θέλω, to will, desire). Those capable of labor who refuse shouldn't receive community support. This prevents enabling laziness. Work is God's creation ordinance (Gen. 2:15), not a curse. Christians must work to eat, avoiding both forced dependency and unjust exploitation of charity.
For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.
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For we hear that there are some which walk among you disorderly, working not at all, but are busybodies—we hear (akouomen, ἀκούομεν) indicates reports reaching Paul. Some which walk among you disorderly (ataktōs peripatountas, ἀτάκτως περιπατοῦντας, 'living out of rank')—they're present but unproductive. Working not at all (mēden ergazomenous, μηδὲν ἐργαζομένους)—absolute idleness.
But are busybodies (alla periergazomenous, ἀλλὰ περιεργαζομένους)—a wordplay: not working (ergazomenous) but over-working (periergazomenous) in others' business. Idle hands meddle; those refusing productive labor become gossips and troublemakers. Refusing assigned work while doing unauthorized work doubles the disorder.
But are busybodies (alla periergazomenous, ἀλλὰ περιεργαζομένους)—a wordplay: not working (ergazomenous) but over-working (periergazomenous) in others' business. Idle hands meddle; those refusing productive labor become gossips and troublemakers. Refusing assigned work while doing unauthorized work doubles the disorder.
Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.
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Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread—them that are such (the idle busybodies) receive both command (parangellomen, παραγγέλλομεν, military order) and exhort (parakalōmen, παρακαλοῦμεν, encourage/entreat). By our Lord Jesus Christ (en Kyriō Iēsou Christō, ἐν Κυρίῳ Ἰησοῦ Χριστῷ)—Christ's authority backs the instruction.
That with quietness they work (meta hēsychias ergazomenoi, μετὰ ἡσυχίας ἐργαζόμενοι)—stop meddling, settle down, focus on assigned tasks. And eat their own bread (ton heautōn arton esthiōsin, τὸν ἑαυτῶν ἄρτον ἐσθίωσιν)—earn their own food, stop mooching. Dignity comes from self-support, not dependence. Quiet, steady labor honors God more than spectacular idleness.
That with quietness they work (meta hēsychias ergazomenoi, μετὰ ἡσυχίας ἐργαζόμενοι)—stop meddling, settle down, focus on assigned tasks. And eat their own bread (ton heautōn arton esthiōsin, τὸν ἑαυτῶν ἄρτον ἐσθίωσιν)—earn their own food, stop mooching. Dignity comes from self-support, not dependence. Quiet, steady labor honors God more than spectacular idleness.
But ye, brethren, be not weary in well doing. be: or, faint not
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But ye, brethren, be not weary in well doing—But ye addresses the obedient majority, contrasted with the idle minority. Be not weary (mē enkakēsēte, μὴ ἐνκακήσητε, don't lose heart, don't give up) in well doing (kalopoiountes, καλοποιοῦντες, doing good/noble things). Sustained obedience risks fatigue, especially when others slack off.
Paul encourages perseverance in productive labor and generous support of the truly needy. Don't let the idle minority's bad example discourage faithful work. Don't stop helping legitimate needs because some abuse charity. Righteous fatigue tempts quitting; grace supplies endurance to finish well.
Paul encourages perseverance in productive labor and generous support of the truly needy. Don't let the idle minority's bad example discourage faithful work. Don't stop helping legitimate needs because some abuse charity. Righteous fatigue tempts quitting; grace supplies endurance to finish well.
And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. by: or, signify that man by an epistle
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And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed—escalating discipline: if any man obey not our word by this epistle (refuses the written apostolic command), note that man (sēmeiousthe touton, σημειοῦσθε τοῦτον, mark him out, identify him publicly). Have no company with him (mē synanamignysthai autō, μὴ συναναμίγνυσθαι αὐτῷ, don't associate/mix with)—social withdrawal.
Purpose: that he may be ashamed (hina entrapē, ἵνα ἐντραπῇ, feel ashamed, be brought to repentance). Shunning isn't vindictive but redemptive—designed to produce godly shame leading to change. The church protects its testimony while pursuing the sinner's restoration. This balances grace and accountability.
Purpose: that he may be ashamed (hina entrapē, ἵνα ἐντραπῇ, feel ashamed, be brought to repentance). Shunning isn't vindictive but redemptive—designed to produce godly shame leading to change. The church protects its testimony while pursuing the sinner's restoration. This balances grace and accountability.
Yet count him not as an enemy, but admonish him as a brother.
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Yet count him not as an enemy, but admonish him as a brother—Yet qualifies the shunning (v. 14). Count him not as an enemy (mē hōs echthron hēgeisthe, μὴ ὡς ἐχθρὸν ἡγεῖσθε)—don't treat as an outsider or opponent. But admonish him as a brother (nouthetreite hōs adelphon, νουθετεῖτε ὡς ἀδελφόν)—warn, correct, instruct him as family.
This distinguishes church discipline from excommunication. The disobedient brother remains a brother—family under discipline, not expelled. Noutheteō (νουθετέω, admonish) combines warning with instruction, confronting while offering a path to restoration. Discipline without hatred, distance without divorce—tough love that pursues the wanderer.
This distinguishes church discipline from excommunication. The disobedient brother remains a brother—family under discipline, not expelled. Noutheteō (νουθετέω, admonish) combines warning with instruction, confronting while offering a path to restoration. Discipline without hatred, distance without divorce—tough love that pursues the wanderer.
Final Greetings and Benediction
Now the Lord of peace himself give you peace always by all means. The Lord be with you all.
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Now the Lord of peace himself give you peace always by all means. The Lord be with you all—the Lord of peace himself (autos ho Kyrios tēs eirēnēs, αὐτὸς ὁ Κύριος τῆς εἰρήνης)—Christ is peace's source and giver. Give you peace (dōē hymin tēn eirēnēn, δώῃ ὑμῖν τὴν εἰρήνην) is optative mood—prayer/wish. Always (dia pantos, διὰ παντός, continually) by all means (en panti tropō, ἐν παντὶ τρόπῳ, in every way, every circumstance).
The Lord be with you all (meta pantōn hymas, μετὰ πάντων ὑμᾶς)—including the disciplined (v. 14). Peace through Christ's presence, regardless of external chaos. Amidst persecution, false teaching, and church discipline, believers need supernatural peace only Christ provides. His presence guarantees shalom.
The Lord be with you all (meta pantōn hymas, μετὰ πάντων ὑμᾶς)—including the disciplined (v. 14). Peace through Christ's presence, regardless of external chaos. Amidst persecution, false teaching, and church discipline, believers need supernatural peace only Christ provides. His presence guarantees shalom.
The salutation of Paul with mine own hand, which is the token in every epistle: so I write.
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The salutation of Paul with mine own hand, which is the token in every epistle: so I write—The salutation of Paul with mine own hand (ho aspasmos tē emē cheiri Paulou, ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου)—Paul personally pens the closing greeting. Typically, he dictated to a scribe (Rom. 16:22) but added personal signature. Which is the token in every epistle (sēmeion en pasē epistolē, σημεῖον ἐν πάσῃ ἐπιστολῇ)—authenticating mark against forgery (cf. 2:2).
So I write (houtōs graphō, οὕτως γράφω)—Paul's distinctive handwriting (perhaps large letters, Gal. 6:11) verified genuineness. This protected against false letters claiming apostolic authority. Truth requires authentication; claims need verification. Apostolic succession required written, verifiable transmission.
So I write (houtōs graphō, οὕτως γράφω)—Paul's distinctive handwriting (perhaps large letters, Gal. 6:11) verified genuineness. This protected against false letters claiming apostolic authority. Truth requires authentication; claims need verification. Apostolic succession required written, verifiable transmission.
The grace of our Lord Jesus Christ be with you all. Amen. The second epistle to the Thessalonians was written from Athens.
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The grace of our Lord Jesus Christ be with you all. Amen—Paul's standard closing: The grace (hē charis, ἡ χάρις) of our Lord Jesus Christ (tou Kyriou hēmōn Iēsou Christou, τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ) be with you all (meta pantōn hymas, μετὰ πάντων ὑμᾶς). Grace brackets the letter (1:2, 3:18)—unmerited favor is both greeting and benediction.
Amen (amēn, ἀμήν, 'so be it')—affirming prayer. Everything—perseverance through persecution, resisting deception, church discipline, productive labor—depends on grace. Christ's undeserved favor enables all Christian living. The letter began with grace, taught about grace's outworking, and concludes with grace's benediction. Grace is sufficient for every command.
Amen (amēn, ἀμήν, 'so be it')—affirming prayer. Everything—perseverance through persecution, resisting deception, church discipline, productive labor—depends on grace. Christ's undeserved favor enables all Christian living. The letter began with grace, taught about grace's outworking, and concludes with grace's benediction. Grace is sufficient for every command.