返回Chapter 3
Chapter 3
Chapter Three
2 Thess. 3:1. Finally, pray for us, brethren, that the word of the Lord may spread and be glorified, just as it is with you,
He himself had previously prayed for them, that they might be established in the faith; now he asks them to pray for him, not asking that he not be subjected to dangers (for he had devoted himself to this), but that "the word of the Lord may spread and be glorified." Here the request is joined with praise: "as," he says, "among you," so that all might likewise submit to it, as you did. Thus the apostle asks nothing for himself personally, but everything for God's sake.
2 Thess. 3:2. And that we may be delivered from disorderly and wicked men, for not all have faith.
The Apostle speaks of those who objected to his preaching and were hostile to the dogmas of the faith, such as Alexander the coppersmith. He hinted at this by saying: "for faith is not in all," that is, not all believe, but only the worthy. Just as if someone were to say that not all are deemed worthy to serve in the imperial army, but only those fit for it. At the same time he also encourages them, presenting them as having such boldness before God that their prayer can contribute to the success of the preaching of their very teacher. He subtly gives them to understand also about the dangers inflicted upon him by those who opposed the word. And it is no small consolation for them that Paul, being so great, was still struggling with dangers.
2 Thess. 3:3. But the Lord is faithful, who shall stablish you, and keep you from evil.
Above he said: God "chose you" "for salvation," meaning: chose for Himself. So then, faithful, that is, true is God, and He will undoubtedly accomplish what He began; and He will strengthen you, as we prayed, so that you will no longer be shaken, and He will preserve you, so that Satan will not overcome you.
2 Thess. 3:4. We are confident in the Lord concerning you, that you both do and will do the things which we command you.
After the apostle prayed for the Thessalonians and said: God is faithful and will certainly complete the work of salvation begun in you, but lest you think that everything depends only on God and therefore give yourselves over to laziness, he now requires cooperation on their part as well, as if saying: God is faithful and will undoubtedly fulfill His work, but on the condition that you also labor. Notice the wisdom of the apostle. He did not simply say: "we are confident about you," but "in the Lord," that is, we trust in the loving-kindness of God, that it will fill you with strength, in order to show them that everything depends on God. And he did not simply say: "we are confident in the Lord," but: "about you," and: "you do and will do," so that they, attributing everything to God, would not become lazy. One must entrust everything to God, but in such a way as to act oneself as well. He was not satisfied to say: "you do," but added: "you will do," showing that we must be zealous for virtue until our very last breath.
2 Thess. 3:5. Now may the Lord direct your hearts into the love of God and into the patience of Christ.
Again he prays for them, showing his care for them. Since he intended to reproach some of them, he first softens their hearts, to show that he gives them that instruction out of great love. And so he said: "The Lord direct your hearts," that is, may He cause them to go on the right path and not turn aside from it. For many things lead one astray from the right path of love: both covetousness, and vainglory, and sorrows, and temptations. These and many other things do not allow us to walk toward the love of God and to love Him as we ought. And the words "into the patience of Christ" understand either thus: that we may endure as He endured, or thus: that we may wait for Christ with patience and not despair, but firmly believe that He will fulfill what He promised. Having spoken of patience, the apostle hinted at sorrows. And he joined patience with love because to love God means to endure all things for His sake, without murmuring, with good cheer. By "the Lord" understand here "the Spirit," as Basil the Great noted.
2 Thess. 3:6. Now we command you, brethren, in the name of our Lord Jesus Christ,
We have often said that by "charge" Paul means a more strict instruction. So also in the present case, giving a more strict instruction, he says: it is not we who command, but Christ. For what I say, He says. And He nowhere commanded to give oneself over to idleness.
2 Thess. 3:6. to withdraw from every brother who walks disorderly,
That is, to withdraw from everyone who lives disorderly, that is, without occupation, whether he be rich, or poor, or holy. For those who refuse useful pursuits usually quickly fall into idle talk and indifference. And this is precisely disorder. In what way? In this way: whoever does nothing goes out of the order (rank) established by the teacher. Therefore the apostle adds the following.
2 Thess. 3:6. but not according to the tradition which they received from us,
The tradition which I handed down to you in my actions, having become a pattern for you, for properly speaking this is tradition.
2 Thess. 3:7. For you yourselves know how you ought to imitate us; for we did not behave disorderly among you,
2 Thess. 3:8. Nor did we eat anyone's bread free of charge,
We did not behave disorderly, that is, we did not remain in idleness. By "disorderliness" the apostle here means doing nothing, as he did above. For God ordained that man should be in labor, and for this purpose furnished him with members suited to it; so that whoever remains idle steps out of the order of God. Note that the apostle called "free bread" what he received as sustenance from them. But it was not free, because he was preaching. And the laborer is worthy of his sustenance.
2 Thess. 3:8. but engaged in labor and work night and day,
Pay attention to the intensification of the speech. If those whom we have taught something do not honor us for God's sake, we become indignant, as if we had received the most grievous insult.
2 Thess. 3:8. so as not to burden any of you,
Especially burdensome is to take from one's listeners. In the present case, this is precisely what the apostle is speaking about, because the Thessalonians were poor.
2 Thess. 3:9. Not because we do not have the right, but to give ourselves as an example for you to imitate us.
The Apostle had the right not to labor, since he was occupied with a more important task, preaching, and to be fed at the expense of his disciples; however, out of his goodness he labored and fed both himself and those with him, in order to teach this to his disciples as well.
2 Thess. 3:10. For even when we were with you, we commanded you this: if anyone is not willing to work, neither let him eat.
"Among you" (προς υμάς) instead of "with you" (μετ υμών). In the first epistle the apostle discusses this leniently, but here more strictly. For if he himself labored day and night, though he had no need to, then all the more should others have done the same.
2 Thess. 3:11. But we hear that some among you are walking disorderly, not working at all, but being busybodies.
Since our mind is in constant motion, when we do not occupy it with needful matters, it gives itself over to unseemly matters, as was said above, and begins to busy itself with prying into how others live, and from there passes into gossip, idle talk, and empty chatter. Therefore, one ought to labor, working with one's own hands. He who has the strength to work but gives himself over to idleness should not even ask for alms. You will say: I pray and I fast. But that is not the work of the hands. You can have manual labor alongside these things. And if you are negligent in this, you are subject to judgment as a lover of idleness. They will say: why then is the one who teaches not compelled to work? He has a more important and more difficult work, which does not allow him to engage in manual labor. But upon you, a private person, no such obligation rests, and you sin by being negligent about labor.
2 Thess. 3:12. Such people we exhort and urge by our Lord Jesus Christ,
Since he expressed himself more strictly, having said: "we exhort," he again turns to them with greater condescension and says: "we entreat." But through this exhortation it becomes even more weighty and strict.
2 Thess. 3:12. that they, working in quietness, would eat their own bread.
He demands two things from them: as from the disorderly — that they be quiet, and as from the idle — that they work, eating their own bread and not another's. For they ought not to turn their eyes toward the hands of others.
2 Thess. 3:13. But you, brethren, do not grow weary in doing good.
See how quickly the fatherly heart was softened — he immediately took pity on them. Withdraw from them, he says, and separate yourselves, but nevertheless do not allow them to starve to death. So then, what will come of this? Surely no one, being confident that I will feed him, will remain idle? It is enough for you to withdraw from him and not embolden him, acting as though you are angry with him. Even if someone after all this does not reform, still do not grow weary of doing good.
2 Thess. 3:14. If anyone does not obey our word in this epistle, note that person.
Some read: "our word" (λόγω ημών), with the letter ή, which is why they understood it thus: if anyone does not obey my word, Paul's, as if spoken through this epistle, mark that person and treat him as one excommunicated. But Saint John read: "your" (υμών) and gave us to understand this passage thus: if anyone does not obey us who speak to him that which you have learned through this my epistle.
2 Thess. 3:14. and do not associate with him, so as to put him to shame.
You see what benefit there is from his being excommunicated? It is precisely a shaming. For if it is shameful simply to receive, then how much more so if they give to him after excommunication. In ancient times, excommunication was considered a great punishment, but nowadays it is not regarded as such. For if one had to shun a person who simply did nothing, then how much more so others.
2 Thess. 3:15. But do not regard him as an enemy, but admonish him as a brother.
Just as above, having said "let him who does not work not eat," the apostle feared that such people might perish entirely from hunger, and therefore added, "but you, brethren, do not grow weary in doing good," so now, having said "do not associate with him," he feared that this might completely separate him from the brotherhood, as one who has despaired of himself. Therefore he also added, "yet do not regard him as an enemy, but admonish him as a brother." And after the giving of aid, he commands to admonish him, not to insult him, so that he might receive benefit both for the body and for the soul. He who admonishes a brother does not openly display his grievance; on the contrary, he does it privately and with forbearance. Let us grieve, he says, not over the fact that we give alms to one who does nothing, but over the fact that he transgresses the law of God, and let us sympathize with him as with one who is sick. Let those hear this who not only do not give, but also insult the poor and throw stones at him. For your sake he is poor, so that you might heal your own wounds through love for him, yet you drive away the one who endures poverty for your sake. What heartlessness!
2 Thess. 3:16. Now the Lord of peace Himself give you peace always in every way.
Everywhere he seals his exhortations with prayer, placing prayers like certain seals and marks upon what has been stored away in the treasury for safekeeping. Thus here also, since there were probably disputes among the Thessalonians as a result of such cases, when some — those being removed — became more hardened, while others — the wealthy — no longer gave to such people with full readiness: the apostle rightly prays that peace may "always" be among them. For they should take care to always preserve peace. And moreover "in everything," so as to have no occasion for discord from any source, neither from words nor from manner of conduct. For in this way, he says, you will without difficulty make even the disobedient better. Nothing so contributes to the correction of what we wish to correct as a peaceful, calm manner of address, and admonition without anger.
2 Thess. 3:16. The Lord be with you all!
This is what the Lord also promised: "and behold, I am with you always, even to the end of the age" (Matt. 28:20). If, he says, He will be with all of you, that is, both with those who need to be corrected and with those who have been corrected, then all will be for the good. Those unwilling to labor He will heal, and those who love labor He will strengthen in their industriousness.
2 Thess. 3:17. The salutation with mine own hand, Paul's,
He calls the greeting a prayer, showing by this that even when it was necessary to greet, this was accomplished with spiritual benefit and prayer, and was not a simple sign of friendship.
2 Thess. 3:17. which serves as a sign in every epistle,
So that letters would not be composed in my name by any deceivers (and this, as we said at the beginning, many were doing), I, he says, write the greeting with my own hand. "In every epistle," which will perhaps be sent to you, or in every epistle, to whomever it may be sent.
2 Thess. 3:17. so I write:
2 Thess. 3:18. The grace of our Lord Jesus Christ be with you all. Amen.
The Apostle both began with grace and now again ends the epistle with grace, fortifying what was said on both sides as if with great walls, laying a firm foundation and adding an immovable conclusion. For if grace, which saves us, abides with you, it will heal all our infirmities, because such is the power of grace. And it will abide with you if you do not drive it away. Grace dwells in souls that are well-disposed, filled with simple faith and brotherly love. May it be granted to us also to have such souls, so as to show brotherly love, to correct those who have accidentally gone astray as brothers, and by every means to accomplish their reformation in peace, and to be everywhere guarded by the grace of our Lord Jesus Christ, who has received us into the number of believers and brought us to the Father in the Holy Spirit. To Him is due all glory, honor, and worship, now and ever and unto the ages of ages. Amen.
2 Thess. 3:1. Finally, pray for us, brethren, that the word of the Lord may spread and be glorified, just as it is with you,
He himself had previously prayed for them, that they might be established in the faith; now he asks them to pray for him, not asking that he not be subjected to dangers (for he had devoted himself to this), but that "the word of the Lord may spread and be glorified." Here the request is joined with praise: "as," he says, "among you," so that all might likewise submit to it, as you did. Thus the apostle asks nothing for himself personally, but everything for God's sake.
2 Thess. 3:2. And that we may be delivered from disorderly and wicked men, for not all have faith.
The Apostle speaks of those who objected to his preaching and were hostile to the dogmas of the faith, such as Alexander the coppersmith. He hinted at this by saying: "for faith is not in all," that is, not all believe, but only the worthy. Just as if someone were to say that not all are deemed worthy to serve in the imperial army, but only those fit for it. At the same time he also encourages them, presenting them as having such boldness before God that their prayer can contribute to the success of the preaching of their very teacher. He subtly gives them to understand also about the dangers inflicted upon him by those who opposed the word. And it is no small consolation for them that Paul, being so great, was still struggling with dangers.
2 Thess. 3:3. But the Lord is faithful, who shall stablish you, and keep you from evil.
Above he said: God "chose you" "for salvation," meaning: chose for Himself. So then, faithful, that is, true is God, and He will undoubtedly accomplish what He began; and He will strengthen you, as we prayed, so that you will no longer be shaken, and He will preserve you, so that Satan will not overcome you.
2 Thess. 3:4. We are confident in the Lord concerning you, that you both do and will do the things which we command you.
After the apostle prayed for the Thessalonians and said: God is faithful and will certainly complete the work of salvation begun in you, but lest you think that everything depends only on God and therefore give yourselves over to laziness, he now requires cooperation on their part as well, as if saying: God is faithful and will undoubtedly fulfill His work, but on the condition that you also labor. Notice the wisdom of the apostle. He did not simply say: "we are confident about you," but "in the Lord," that is, we trust in the loving-kindness of God, that it will fill you with strength, in order to show them that everything depends on God. And he did not simply say: "we are confident in the Lord," but: "about you," and: "you do and will do," so that they, attributing everything to God, would not become lazy. One must entrust everything to God, but in such a way as to act oneself as well. He was not satisfied to say: "you do," but added: "you will do," showing that we must be zealous for virtue until our very last breath.
2 Thess. 3:5. Now may the Lord direct your hearts into the love of God and into the patience of Christ.
Again he prays for them, showing his care for them. Since he intended to reproach some of them, he first softens their hearts, to show that he gives them that instruction out of great love. And so he said: "The Lord direct your hearts," that is, may He cause them to go on the right path and not turn aside from it. For many things lead one astray from the right path of love: both covetousness, and vainglory, and sorrows, and temptations. These and many other things do not allow us to walk toward the love of God and to love Him as we ought. And the words "into the patience of Christ" understand either thus: that we may endure as He endured, or thus: that we may wait for Christ with patience and not despair, but firmly believe that He will fulfill what He promised. Having spoken of patience, the apostle hinted at sorrows. And he joined patience with love because to love God means to endure all things for His sake, without murmuring, with good cheer. By "the Lord" understand here "the Spirit," as Basil the Great noted.
2 Thess. 3:6. Now we command you, brethren, in the name of our Lord Jesus Christ,
We have often said that by "charge" Paul means a more strict instruction. So also in the present case, giving a more strict instruction, he says: it is not we who command, but Christ. For what I say, He says. And He nowhere commanded to give oneself over to idleness.
2 Thess. 3:6. to withdraw from every brother who walks disorderly,
That is, to withdraw from everyone who lives disorderly, that is, without occupation, whether he be rich, or poor, or holy. For those who refuse useful pursuits usually quickly fall into idle talk and indifference. And this is precisely disorder. In what way? In this way: whoever does nothing goes out of the order (rank) established by the teacher. Therefore the apostle adds the following.
2 Thess. 3:6. but not according to the tradition which they received from us,
The tradition which I handed down to you in my actions, having become a pattern for you, for properly speaking this is tradition.
2 Thess. 3:7. For you yourselves know how you ought to imitate us; for we did not behave disorderly among you,
2 Thess. 3:8. Nor did we eat anyone's bread free of charge,
We did not behave disorderly, that is, we did not remain in idleness. By "disorderliness" the apostle here means doing nothing, as he did above. For God ordained that man should be in labor, and for this purpose furnished him with members suited to it; so that whoever remains idle steps out of the order of God. Note that the apostle called "free bread" what he received as sustenance from them. But it was not free, because he was preaching. And the laborer is worthy of his sustenance.
2 Thess. 3:8. but engaged in labor and work night and day,
Pay attention to the intensification of the speech. If those whom we have taught something do not honor us for God's sake, we become indignant, as if we had received the most grievous insult.
2 Thess. 3:8. so as not to burden any of you,
Especially burdensome is to take from one's listeners. In the present case, this is precisely what the apostle is speaking about, because the Thessalonians were poor.
2 Thess. 3:9. Not because we do not have the right, but to give ourselves as an example for you to imitate us.
The Apostle had the right not to labor, since he was occupied with a more important task, preaching, and to be fed at the expense of his disciples; however, out of his goodness he labored and fed both himself and those with him, in order to teach this to his disciples as well.
2 Thess. 3:10. For even when we were with you, we commanded you this: if anyone is not willing to work, neither let him eat.
"Among you" (προς υμάς) instead of "with you" (μετ υμών). In the first epistle the apostle discusses this leniently, but here more strictly. For if he himself labored day and night, though he had no need to, then all the more should others have done the same.
2 Thess. 3:11. But we hear that some among you are walking disorderly, not working at all, but being busybodies.
Since our mind is in constant motion, when we do not occupy it with needful matters, it gives itself over to unseemly matters, as was said above, and begins to busy itself with prying into how others live, and from there passes into gossip, idle talk, and empty chatter. Therefore, one ought to labor, working with one's own hands. He who has the strength to work but gives himself over to idleness should not even ask for alms. You will say: I pray and I fast. But that is not the work of the hands. You can have manual labor alongside these things. And if you are negligent in this, you are subject to judgment as a lover of idleness. They will say: why then is the one who teaches not compelled to work? He has a more important and more difficult work, which does not allow him to engage in manual labor. But upon you, a private person, no such obligation rests, and you sin by being negligent about labor.
2 Thess. 3:12. Such people we exhort and urge by our Lord Jesus Christ,
Since he expressed himself more strictly, having said: "we exhort," he again turns to them with greater condescension and says: "we entreat." But through this exhortation it becomes even more weighty and strict.
2 Thess. 3:12. that they, working in quietness, would eat their own bread.
He demands two things from them: as from the disorderly — that they be quiet, and as from the idle — that they work, eating their own bread and not another's. For they ought not to turn their eyes toward the hands of others.
2 Thess. 3:13. But you, brethren, do not grow weary in doing good.
See how quickly the fatherly heart was softened — he immediately took pity on them. Withdraw from them, he says, and separate yourselves, but nevertheless do not allow them to starve to death. So then, what will come of this? Surely no one, being confident that I will feed him, will remain idle? It is enough for you to withdraw from him and not embolden him, acting as though you are angry with him. Even if someone after all this does not reform, still do not grow weary of doing good.
2 Thess. 3:14. If anyone does not obey our word in this epistle, note that person.
Some read: "our word" (λόγω ημών), with the letter ή, which is why they understood it thus: if anyone does not obey my word, Paul's, as if spoken through this epistle, mark that person and treat him as one excommunicated. But Saint John read: "your" (υμών) and gave us to understand this passage thus: if anyone does not obey us who speak to him that which you have learned through this my epistle.
2 Thess. 3:14. and do not associate with him, so as to put him to shame.
You see what benefit there is from his being excommunicated? It is precisely a shaming. For if it is shameful simply to receive, then how much more so if they give to him after excommunication. In ancient times, excommunication was considered a great punishment, but nowadays it is not regarded as such. For if one had to shun a person who simply did nothing, then how much more so others.
2 Thess. 3:15. But do not regard him as an enemy, but admonish him as a brother.
Just as above, having said "let him who does not work not eat," the apostle feared that such people might perish entirely from hunger, and therefore added, "but you, brethren, do not grow weary in doing good," so now, having said "do not associate with him," he feared that this might completely separate him from the brotherhood, as one who has despaired of himself. Therefore he also added, "yet do not regard him as an enemy, but admonish him as a brother." And after the giving of aid, he commands to admonish him, not to insult him, so that he might receive benefit both for the body and for the soul. He who admonishes a brother does not openly display his grievance; on the contrary, he does it privately and with forbearance. Let us grieve, he says, not over the fact that we give alms to one who does nothing, but over the fact that he transgresses the law of God, and let us sympathize with him as with one who is sick. Let those hear this who not only do not give, but also insult the poor and throw stones at him. For your sake he is poor, so that you might heal your own wounds through love for him, yet you drive away the one who endures poverty for your sake. What heartlessness!
2 Thess. 3:16. Now the Lord of peace Himself give you peace always in every way.
Everywhere he seals his exhortations with prayer, placing prayers like certain seals and marks upon what has been stored away in the treasury for safekeeping. Thus here also, since there were probably disputes among the Thessalonians as a result of such cases, when some — those being removed — became more hardened, while others — the wealthy — no longer gave to such people with full readiness: the apostle rightly prays that peace may "always" be among them. For they should take care to always preserve peace. And moreover "in everything," so as to have no occasion for discord from any source, neither from words nor from manner of conduct. For in this way, he says, you will without difficulty make even the disobedient better. Nothing so contributes to the correction of what we wish to correct as a peaceful, calm manner of address, and admonition without anger.
2 Thess. 3:16. The Lord be with you all!
This is what the Lord also promised: "and behold, I am with you always, even to the end of the age" (Matt. 28:20). If, he says, He will be with all of you, that is, both with those who need to be corrected and with those who have been corrected, then all will be for the good. Those unwilling to labor He will heal, and those who love labor He will strengthen in their industriousness.
2 Thess. 3:17. The salutation with mine own hand, Paul's,
He calls the greeting a prayer, showing by this that even when it was necessary to greet, this was accomplished with spiritual benefit and prayer, and was not a simple sign of friendship.
2 Thess. 3:17. which serves as a sign in every epistle,
So that letters would not be composed in my name by any deceivers (and this, as we said at the beginning, many were doing), I, he says, write the greeting with my own hand. "In every epistle," which will perhaps be sent to you, or in every epistle, to whomever it may be sent.
2 Thess. 3:17. so I write:
2 Thess. 3:18. The grace of our Lord Jesus Christ be with you all. Amen.
The Apostle both began with grace and now again ends the epistle with grace, fortifying what was said on both sides as if with great walls, laying a firm foundation and adding an immovable conclusion. For if grace, which saves us, abides with you, it will heal all our infirmities, because such is the power of grace. And it will abide with you if you do not drive it away. Grace dwells in souls that are well-disposed, filled with simple faith and brotherly love. May it be granted to us also to have such souls, so as to show brotherly love, to correct those who have accidentally gone astray as brothers, and by every means to accomplish their reformation in peace, and to be everywhere guarded by the grace of our Lord Jesus Christ, who has received us into the number of believers and brought us to the Father in the Holy Spirit. To Him is due all glory, honor, and worship, now and ever and unto the ages of ages. Amen.