Chapter 3

1 He craveth their prayers for himself, 3 testifieth what confidence he hath in them, 5 maketh request to God in their behalf, 6 giveth them divers precepts, especially to shun idleness, and ill company, 16 and last of all concludeth with prayer and salutation.

1. Finally, brethren. Compare on Phil. 3:1; 1 Thess. 4:1. In this case the words introduce the conclusion to Paul’s epistle.

Pray for us. The apostle has just recorded a prayer for his converts that they might be comforted and stablished (ch. 2:17). Now he begs them to remember him and his colleagues in return (cf. 2 Cor. 1:11; Phil. 1:19; 1 Thess. 5:25). He ever felt his own insufficiency, and was conscious of his need of divine power (see 2 Cor. 2:16; 3:5).

Word of the Lord. There was no selfish element in Paul’s request for the Thessalonians’ prayers. He was anxious only that God’s word should prosper through the ministry of himself and his companions.

May have free course. Gr. trechoµ, “to run,” here used metaphorically. It seems that the word of God in the city of Corinth was not “running” as freely as the apostle wished. It was probably encountering determined opposition from the Jews (see on 1 Thess. 3:7). It may well have been in answer to the united prayers of the Thessalonians that Paul was given an encouraging vision and was later delivered from a Jewish plot to cut short his work in that city (see Acts 18:9–17). He continued in Corinth for a year and a half, and established an important church. Under normal conditions the “word of the Lord,” activated by the Holy Spirit, makes rapid progress. It is “quick, and powerful” (Heb. 4:12). It “runneth very swiftly” (Ps. 147:15). It grows and multiplies (Acts 12:24).

Be glorified. The word of the Lord is glorified in the transformed lives of those who are guided by it. The gospel is said to be adorned by the godly lives of even the humblest Christians—converted slaves, who would not pilfer, but who would be entirely honest and faithful in their service (2:9, 10; cf. on Matt. 5:16).

As it is with you. Paul recalled the joyous reception of the gospel by the Thessalonians and its effectual working in them (1 Thess. 2:13).

2. May be delivered. Gr. ruomai, “to rescue.” Although this second request has a distinctly pesonal flavor, the apostle is not primarily concerned with his personal safety, but wants to make sure that his evangelistic team will be left free to pursue its godly work.

Unreasonable. Gr. atopoi, literally, “out of place,” hence, “improper,” “evil,” “wrong.” The Greek contains the definite article, implying that Paul is referring to a specific class of opponents, doubtless the Jews who unitedly attacked him and brought him before Gallio, the Roman governor (see on Acts 18:9–17). These Jews were more perverse than many heathen in that they stubbornly resisted the appeals to Holy Scripture and the miracles wrought by the Holy Spirit in demonstration of the power of God. Some of their kind went so far at times as to blaspheme (Acts 13:45).

All men have not faith. This is probably a reference to the unbelieving Jews who refused the faith, that is, the Christian faith. The Thessalonians had been prompt to believe, but they must not be surprised if this is not the case with all others. There are those who have given themselves over so completely to evil that their consciences are seared (1 Tim. 4:2). Some, by shutting their minds fully against the evidence brought home to their hearts by the Holy Spirit, place themselves beyond the reach of the gospel. When the Lord, through His marvelous works in the flesh, gave unmistakable evidence of His divinity, there were those who so steeled their hearts against belief in His Messiahship that they actually attributed His miracle-working power to Satan. Such, the Lord warned, were in danger of committing the unpardonable sin, if they had not already done so (see Matt. 12:22–32). Some who have not gone that far have been so hardened by secular pursuits that the gospel can no more enter their hearts than the good seed can take root in the soil of the trampled wayside (see Luke 8:5, 12). Such people need a breaking up of the ground of their hearts by sincere repentance, that they may take hold of the word and believe (see Hosea 10:12).

3. The Lord is faithful. With man’s unfaithfulness, especially that of the Jews, who turned their backs on God’s truth, is contrasted the invariable faithfulness of God (see on 1 Cor. 1:9). Paul could personally testify to the Lord’s trustworthiness, because of the promise of deliverance and its fulfillment in Corinth (Acts 18:9–17).

Stablish. Gr. steµrizoµ, “to confirm,” “to establish,” “to strengthen.” Paul had already prayed that his converts might be established (ch. 2:17); now he expresses confidence that this will be done.

Keep you from evil. Literally, “guard you from the evil,” or “guard you from the evil [one].” The reference may be to evil in general, or to Satan, the evil one (cf. Matt. 13:19, 38; Eph. 6:16, RSV; 1 John 2:13, 14; 3:12; 5:18, RSV). A reference to Satan is fitting in this epistle where Paul has brought into such prominence the work of Satan and his agents (see on 2 Thess. 2:3–12). The apostle assures his readers that the lord whom they serve will faithfully protect them even from the worst of enemies.

4. Confidence in the Lord. The thought of others’ unfaithfulness brings Paul’s mind back to the needs of the faithful Thessalonians. But, although the apostle is encouraging human believers, he makes it clear that the basis of his confidence is “in the Lord,” and not in men (cf. Gal. 5:10).

Do and will do. Here we have an exhortation expressed in a winning way. Paul has definite commands for the Thessalonians, but tactfully expresses his conviction that they are already doing what he is requesting, and that they will continue to do so. His commands were from God. They had received them as such, and had been empowered by God’s Spirit to fulfill them (see 1 Thess. 2:13). He believed that the Lord, who had begun a good work in their lives, would finish it and would prepare them for His glorious appearing (cf. Phil. 1:6).

The things. Not identified in this verse, but clearly listed in vs. 6–15.

5. Direct. Gr. kateuthunoµ, “to make straight.” The word is part of Paul’s petition—“may the Lord direct.”

Hearts. Gr. kardiai, here used to include the mind, the seat of intelligence (cf. on Rom. 1:21; 10:10; Eph. 1:18). We need the continual guidance of the Lord in our thinking as well as in our emotions. He has promised to remind us of the truths we have been taught, to reveal their significance, and to guide us into a complete understanding of His will (see John 14:26; 16:13).

Into the love of God. This phrase defines the first of the two areas into which Paul wishes his readers’ hearts to be directed. Two interpretations of the definition are possible: (1) That they may be led into love for God; (2) that they may come to possess, or to share in, God’s love. Analogy with the phrase that follows makes the second alternative preferable.

Patient waiting. Gr. hupomoneµ (see on Rom. 2:7; cf. on Heb. 12:1). The complete phrase reads literally, “patience of Christ,” which may mean, the patience shown by Christ, or a Christlike fortitude. The context, however, makes it possible to apply the purpose of Paul’s prayer to the particular matter of patiently awaiting the Saviour’s return.

6. Now we command you. With this phrase Paul begins to record his explicit directives to the Thessalonians (cf. on v. 4). In his first epistle he had appealed to the church to warn the fanatical faction in their midst (1 Thess. 5:14). His appeal appears to have been only partially successful, for he now resorts to stronger measures, and issues commands (cf. on 1 Thess. 4:2, 11).

Our. Textual evidence may be cited (cf. p. 10) for the omission of this word. For comment on the significance of the phrase, “In the name of our Lord,” see on Acts 3:6; 1 Cor. 5:4. Paul invokes the Lord’s name as support for the commands he himself is now giving to the believers (cf. on 1 Thess. 4:2; 2 Thess. 3:12).

Withdraw. Gr. stellomai, “to keep away,” “to set oneself from,” “to withdraw.” This breaking off of intimate intercourse on the part of reliable church members was to bring the erring ones to their senses, in order that they might “be ashamed” (v. 14), and turn from their evil ways. It was a necessary step in church discipline (cf. Matt. 18:15–17), but it was not excommunication. That final act was reserved for more serious offenses (see on 1 Cor. 5:5).

Every brother. Paul’s instruction is comprehensive; he wants all cases to be dealt with.

Disorderly. Gr. ataktoµs (see on 1 Thess. 5:14).

Tradition. Gr. paradosis (see on ch. 2:15).

He received. Textual evidence favors (cf. p. 10) the reading “they received.” Important textual evidence may be cited for the reading “ye received,” and this has strong support from the context (v. 7).

7. For yourselves know. Compare similar phraseology in 1 Thess. 2:1, 2, 5; 3:3; 5:2.

Follow. Gr. mimeomai, “to imitate.” Compare the use of the word in Heb. 13:7; 3 John 11. The instruction that Paul and his companions had given was not rendered confusing by inconsistency in their own lives. The Thessalonians had a worthy example set before them (cf. on 1 Cor. 4:16; Phil. 3:17). Paul could urge Christians to follow him because he followed Christ (see 1 Cor. 11:1). If they would think of Paul’s humble, careful, Christlike conduct, they would know what the Lord required of them. Every minister should so live that his life will be consistent with his teaching.

Behaved not … disorderly. The disorderly behavior to which Paul was alluding (v. 6), seems to have been due to the fanatical idea that since the Lord was about to come, it was too late to continue worldly pursuits. Those who were imbued with this thought may have urged the principle of community of goods upon the church for selfish reasons, in order to profit from others’ labor. Paul denounced these indolent agitators (v. 11), but first he reminded the brethren that his example had been a positive one. He was able boldly to appeal to his busy life among them.

8. For nought. Rather, “as a gift.” Compare 2 Cor. 11:7–9, where Paul boasts of being no charge to the Corinthians.

Wrought. Or, “working.”

Labour and travail. see on 1 Thess. 2:9. These words emphasize the extreme measures taken by Paul and his company to set a proper example before the people and to remove all possible grounds for criticism.

Night and day. see on 1 Thess. 2:9.

Be chargeable. Gr. epibareoµ, “to weigh down,” “to be a burden.” Paul did not wish to be a burden to the Thessalonians.

9. Power. Gr. exousia, “right” “authority,” (see on John 1:12; Acts 1:7). The apostle wished to make it clear that he was not opposed to a church-supported ministry. Indeed, he elsewhere taught the definite obligation of the church to support those called by God to minister to them (see 1 Cor. 9:9–14). He appreciated the gifts sent for his support by the Philippians, and called such gifts an acceptable sacrifice, “wellpleasing to God” (Phil. 4:17, 18). But in Thessalonica he waived his right to church support in order to give the members a worthy example to follow.

Ensample. Gr. tupos, “type” (see on Rom. 5:14).

To follow. Gr. mimeomai (see on v. 7).

10. When we were with you. Compare on 1 Thess. 3:4; 2 Thess. 2:5.

We commanded you. The range of instruction given by Paul to the Thessalonians is amazing. In the short time he was with them he seems to have covered every vital topic, and to have turned his teaching to their immediate needs. Consequently, when absent from them, he was able to refer to the verbal commands he had given.

Would not work. Or, “is not willing to work.” Paul is evidently referring to those who, anticipating the immediate return of Christ, were refusing to engage in normal labor, holding that it was unnecessary in view of the second coming.

Neither should he eat. The apostle succinctly opposes the reasoning of the fanatics with a terse saying that may have been current in his time or original with himself. His dictum also has present value. Work is a blessing; idleness, a curse (see DA 72; COL 359). God supplies food for the animals, but they have to search for it. Adam was told “in the sweat of thy face shalt thou eat bread” (Gen. 3:19). The Saviour Himself, as “the carpenter,” set us a worthy example (Mark 6:3). The Christian is to do everything in his power to keep from being a charge upon others. He should work so that, in addition to supporting himself, he is able to help the needy (Eph. 4:28).

11. For we hear. It would appear that Paul had received recent news from Thessalonica and was writing about a situation that was actually then in existence.

Some … among you. While the apostle makes the Thessalonians responsible for the situation in their church, he does not include them all in his condemnation, but recognizes that the trouble is limited to a few.

Disorderly. Gr. ataktoµs (see on 1 Thess. 5:14).

Working not … busybodies. In the Greek there is an evident play upon words, which may be conveyed as, “not busy, but busybodies” (Wordsworth). Busybodies are busy in unimportant things, in those things which do not concern them, in everybody’s business but their own. Honest toil is the best cure for such people; for those who are conscientious in the discharge of their own duties will not find time, nor have the inclination, to be meddling in the affairs of others (cf. on 1 Thess. 4:11; 1 Tim. 5:13, 14; 1 Peter 4:15). Tattling and evilspeaking are the stock in trade of busybodies. A double curse follows, falling more heavily upon the gossiper than upon those he maligns (see 5T 176, 241, 242, 609, 610; Ed 235).

12. By our Lord Jesus Christ. This tactful addition of an exhortation not only claims the Lord’s authority but implies that those addressed are regarded as being within the fold. The apostle ever wants to hold all who will stay within the church, but he wishes also to ensure their living up to the established standards.

With quietness they work. Compare on 1 Thess. 4:11. The appeal is to a consistent, godly, quiet life of useful labor, in contrast with that of a meddling busybody. The true Christian goes about his duties in a quiet, unostentatious way, being diligent in business, serving the Lord (see Rom. 12:11). Thus, like Paul, he will strive not to be dependent upon anyone for his daily bread (cf. on v. 8).

13. Brethren, be not weary. Again the apostle addresses himself to the body of the church (see v. 6), including the faithful members who have not been led astray by the fanatical agitators. God’s people are not to become weary or disheartened in well-doing, from pressure either within or without. Compare on Gal. 6:9, 10, where reference is to works of beneficence in behalf of the needy. The fact that there are slothful, improvident, undeserving ones who look to the church for its bounty, must not be allowed to dry up the springs of Christian generosity. The church needs the blessing that comes from helping its poor. It is a privilege to share our temporal blessings with those less fortunate, and thus be mutually helpful (see 2 Cor. 8:14; 9:7–12; 3T 525; 2T 24–26).

14. Obey not our word. Paul desired the church to realize that the epistle was authoritative. It was the inspired word of God, written in the name of the Lord. It required obedience. The members were to help to support its instructions.

Note. Gr. seµmeiooµ, “to mark,” from seµmeion, “a sign,” “a mark,” “a token.”

Have no company. Such deliberate ostracism on the part of loyal Christians could hardly fail to have a remedial effect. The delinquents would more readily see themselves as others saw them, and be ashamed. Being ashamed of their wayward conduct, they would be led to repentance, and be saved.

15. Not as an enemy. This word of caution is very needful in the church. It is easy for Christians to be harsh in their thinking toward a perverse brother.

As a brother. Paul did not want the erring one to be excommunicated. He wished him still to be counted as a brother, and to be admonished as such. If the discipline had its intended effect, he would be susceptible to brotherly counsel, and be ready to return to a balanced interpretation of truth. Such a course will not be easy for either side, but it is the ideal for which the church should strive.

16. Now the Lord of peace. In 1 Thess. 5:23 Paul speaks of “the … God of peace,” referring to the Father, whose attributes the Son shares. In Isa. 9:6 the title “The Prince of Peace” is prophetically applied to the Messiah; in the Gospels Christ is shown bestowing peace upon His followers (John 14:27; 16:33; 20:19, 26); in Eph. 2:14 Christ is described as “our peace.” Paul recognizes that only such a Christ could bring true peace into the troubled hearts of the Thessalonians.

Always. The apostle desires his converts to enjoy Christ’s peace at all times, no matter how trying conditions might become.

By all means. That is, in every needful way.

You all. In this prayer the apostle includes the whole Thessalonian church, the stubborn, unruly members no less than the most faithful. He wants the Lord’s presence to abide continually with them all (cf. 1 Thess. 5:26; 2 Thess. 1:3; 3:18). The divine presence in the heart of each believer will be the best guarantee of peace in the church on earth, and the enjoyment of eternal peace in the world to come.

17. Salutation. Gr. aspasmos (see on Col 4:18; 1 Thess. 5:26). The reference is to the benediction (2 Thess. 3:18), but the greeting bears added significance, since it was written with Paul’s own hand (cf. on 1 Cor. 16:21; Gal. 6:11; Col. 4:18; Philemon 19). The personal autograph was not unusual in dictated letters, but it may have had special meaning in this epistle in view of the possible danger from forged letters (see on 2 Thess. 2:2). Even if no such danger existed, the sight of the personally written greeting would ensure an even more affectionate reception of the letter by the Thessalonians.

Token. Gr.seµmeion, “sign” (see on Luke 2:34), referring not so much to the salutation as to the fact that it was written in Paul’s own handwriting.

In every epistle. This shows that it was customary for Paul to autograph all of his writings, even though he did not expressly mention the fact in each letter.

18. The grace of our Lord. Compare Rom. 16:24. For the meaning of the phrase see on Rom. 1:7. Compare on 1 Thess. 5:28.

Amen. Textual evidence may be cited (cf. p. 10) for the omission of this ending.

The postscript appearing at the end of the epistle is not in any early manuscript. It is a later editorial addition, not part of the original inspired account (cf. on 1 Thess. 5:28). The place of writing was Corinth, not Athens (see pp. 261, 262).

Ellen G. White comments

3–5AA 267

8     1T 447

8, 9 AA 347

10   COL 247; CS 122; WM 200

10–12AA 348

11   AA 261

12   AA 267

13   2T 445; 3T 210; 9T 220

15   AA 268

Events Leading to the Writing of Paul’s Letters to Timothy, Written From Asia and Rome After Paul’s First Imprisonment, c. A.D. 64–66