1ÜbrigensG3063, BrüderG80, betetG4336 fürG4012 unsG2257, daßG2443 das WortG3056 des HerrnG2962 laufeG5143 undG2532 verherrlichtG1392 werde, wieG2531 auchG2532 beiG4314 euchG5209, 2undG2532 daßG2443 wir errettetG4506 werden vonG575 den schlechtenG824 undG2532 bösenG4190 MenschenG444; dennG1063 der GlaubeG4102 ist nichtG3756 allerG3956 Teil. 3Der HerrG2962 aberG1161 istG2076 treuG4103, derG3739 euchG5209 befestigenG4741 undG2532 vorG575 dem BösenG4190 bewahrenG5442 wird. 4Wir habenG3982 aberG1161 imG1722 HerrnG2962 das VertrauenG3982 zuG1909 euchG5209, daßG3754 ihr, wasG3739 wir gebietenG3853, sowohlG2532 tutG4160 als auchG2532 tunG4160 werdet. 5Der HerrG2962 aberG1161 richteG2720 eureG5216 HerzenG2588 zuG1519 der LiebeG26 GottesG2316 undG2532 zuG1519 dem AusharrenG5281 des ChristusG5547! 6Wir gebietenG3853 euchG5213 aberG1161, BrüderG80, imG1722 NamenG3686 unseresG2257 HerrnG2962 JesuG2424 ChristiG5547, daß ihr euchG5209 zurückziehetG4724 vonG575 jedemG3956 BruderG80, der unordentlichG814 wandeltG4043, undG2532 nichtG3361 nachG2596 der ÜberlieferungG3862, dieG3739 er vonG3844 unsG2257 empfangenG3880 hat. 7DennG1063 ihr selbstG846 wissetG1492, wieG4459 ihr unsG2248 nachahmenG3401 solltG1163; dennG3754 wir habenG812 nichtG3756 unordentlichG812 unterG1722 euchG5213 gewandeltG812, 8nochG3761 habenG5315 wir vonG3844 jemandemG5100 BrotG740 umsonstG1432 gegessenG5315, sondernG235 wir habenG2038 mitG1722 MüheG2873 undG2532 BeschwerdeG3449 NachtG3571 undG2532 TagG2250 gearbeitetG2038, umG4314 nichtG3361 jemandemG5100 von euchG5216 beschwerlich zu fallenG1912. 9NichtG3756 daßG3754 wir nichtG3756 das RechtG1849 dazu habenG2192, sondernG235 auf daßG2443 wir uns selbstG1438 euchG5213 zum VorbildeG5179 gäbenG1325, damitG1519 ihr unsG2248 nachahmetG3401. 10DennG1063 auchG2532 alsG3753 wir beiG4314 euchG5209 warenG2258, gebotenG3853 wir euchG5213 diesesG5124: WennG3754 jemandG1536 nichtG3756 arbeitenG2038 willG2309, so sollG2068 er auch nichtG3366 essenG2068. 11DennG1063 wir hörenG191, daß etlicheG5100 unterG1722 euchG5213 unordentlichG814 wandelnG4043, indem sie nichtsG3367 arbeitenG2038, sondernG235 fremde Dinge treibenG4020. 12SolchenG5108 aberG1161 gebietenG3853 wir undG2532 ermahnenG3870 sie inG1223 dem HerrnG2962 JesuG2424 ChristoG5547, daßG2443 sie, inG3326 der StilleG2271 arbeitendG2038, ihr eigenesG1438 BrotG740 essenG2068. 13IhrG5210 aberG1161, BrüderG80, ermattetG1573 nichtG3361 im GutestunG2569. 14Wenn aberG1161 jemandG1536 unseremG2257 WorteG3056 durchG1223 den BriefG1992 nichtG3756 gehorchtG5219, denG5126 bezeichnetG4593 undG2532 habetG4874 keinenG3361 Umgang mitG4874 ihmG846, auf daßG2443 er beschämtG1788 werde; 15undG2532 achtetG2233 ihn nichtG3361 alsG5613 einen FeindG2190, sondernG235 weiset ihn zurechtG3560 alsG5613 einen BruderG80. 16Er selbstG846 aberG1161, der HerrG2962 des FriedensG1515, gebeG1325 euchG5213 den FriedenG1515 immerdarG1223 G3956 aufG1722 alleG3956 WeiseG5158! Der HerrG2962 sei mitG3326 euchG5216 allenG3956! 17Der GrußG783 mit meinerG1699, des PaulusG3972, HandG5495, welchesG3739 das ZeichenG4592 inG1722 jedemG3956 BriefeG1992 istG2076; soG3779 schreibeG1125 ich. 18Die GnadeG5485 unseresG2257 HerrnG2962 JesuG2424 ChristiG5547 sei mitG3326 euchG5216 allenG3956!
Jamieson Fausset Brown Bible Commentary 1 HE ASKS THEIR PRAYERS: HIS CONFIDENCE IN THEM: PRAYER FOR THEM: CHARGES AGAINST DISORDERLY IDLE CONDUCT; HIS OWN EXAMPLE: CONCLUDING PRAYER AND SALUTATION. (2Th. 3:1-18)
Finally--literally, "As to what remains."
may have free course--literally, "may run"; spread rapidly without a drag on the wheels of its course. That the new-creating word may "run," as "swiftly" as the creative word at the first (
Ps 147:15). The opposite is the word of God being "bound" (
2Tim 2:9).
glorified--by sinners accepting it (
Acts 13:48;
Gal 1:23-
Gal 1:24). Contrast "evil spoken of" (
1Pet 4:14).
as it is with you-- (
1Thess 1:6;
1Thess 4:10;
1Thess 5:11).
2 that we . . . be delivered from unreasonable . . . men--literally, men out of place, inept, unseemly: out of the way bad: more than ordinarily bad. An undesigned coincidence with
Acts 18:5-
Acts 18:9. Paul was now at Corinth, where the JEWS "opposed themselves" to his preaching: in answer to his prayers and those of his converts at Thessalonica and elsewhere, "the Lord, in vision," assured him of exemption from "the hurt," and of success in bringing in "much people." On the unreasonable, out-of-the way perversity of the Jews, as known to the Thessalonians, see
1Thess 2:15-16.
have not faith--or as Greek, "the faith" of the Christian: the only antidote to what is "unreasonable and wicked." The Thessalonians, from their ready acceptance of the Gospel (
1Thess 1:5-6), might think "all" would similarly receive it; but the Jews were far from having such a readiness to believe the truth.
3 faithful--alluding to "faith" (
2Thess 3:2) : though many will not believe, the Lord (other very old manuscripts read "God") is still to be believed in as faithful to His promises (
1Thess 5:24;
2Tim 2:13). Faith on the part of man answers to faithfulness on the part of God.
stablish you--as he had prayed (
2Thess 2:17). Though it was on himself that wicked men were making their onset, he turns away from asking the Thessalonians' prayers for HIS deliverance (
2Thess 3:2 : so unselfish was he, even in religion), to express his assurance of THEIR establishment in the faith, and preservation from evil. This assurance thus exactly answers to his prayer for them (
2Thess 2:17), "Our Lord . . . stablish you in every good word and work." He has before his mind the Lord's Prayer, "Lead us not into temptation, but deliver us from evil"; where, as here, the translation may be, "from the evil one"; the great hinderer of "every good word and work." Compare
Matt 13:19, "the wicked one."
4 we have confidence in the Lord--as "faithful" (
2Thess 3:3). Have confidence in no man when left to himself [BENGEL].
that ye both do--Some of the oldest manuscripts insert a clause, "that ye both have done" before, "and are doing, and will do." He means the majority by "ye," not all of them (compare
2Thess 3:11;
2Thess 1:3;
1Thess 3:6).
5 If "the Lord" be here the Holy Ghost (
2Cor 3:17), the three Persons of the Trinity will occur in this verse.
love of God--love to God.
patient waiting for Christ--rather as Greek, "the patience (endurance) of Christ," namely, which Christ showed [ALFORD] (
2Thess 2:4;
1Thess 1:3). ESTIUS, however, supports English Version (compare
Rev 1:9;
Rev 3:10). At all events, this grace, "patience," or persevering endurance, is connected with the "hope" (
1Thess 1:3,
1Thess 1:10) of Christ's coming. In ALFORD'S translation we may compare
Heb 12:1-
Heb 12:2, "Run with patience (endurance) . . . looking to JESUS . . . who, for the joy that was before Him, endured the cross"; so WE are to endure, as looking for the hope to be realized at His coming (
Heb 10:36-
Heb 10:37).
6 we command you--Hereby he puts to a particular test their obedience in general to his commands, which obedience he had recognized in
2Thess 3:4.
withdraw--literally, "to furl the sails"; as we say, to steer clear of (compare
2Thess 3:14). Some had given up labor as though the Lord's day was immediately coming. He had enjoined mild censure of such in
1Thess 5:14, "Warn . . . the unruly"; but now that the mischief had become more confirmed, he enjoins stricter discipline, namely, withdrawal from their company (compare
1Cor 5:11;
2John 1:10-11): not a formal sentence of excommunication, such as was subsequently passed on more heinous offenders (as in
1Cor 5:5;
1Tim 1:20). He says "brother," that is, professing Christian; for in the case of unprofessing heathen, believers needed not be so strict (
1Cor 5:10-13).
disorderly--Paul plainly would not have sanctioned the order of Mendicant Friars, who reduce such a "disorderly" and lazy life to a system. Call it not an order, but a burden to the community (BENGEL, alluding to the Greek,
2Thess 3:8, for "be chargeable," literally, "be a burden").
the tradition--the oral instruction which he had given to them when present (
2Thess 3:10), and subsequently committed to writing (
1Thess 4:11-12).
which he received of us--Some oldest manuscripts read, "ye received"; others, "they received." The English Version reading has no very old authority.
7 how ye ought to follow us--how ye ought to live so as to "imitate (so the Greek for 'follow') us" (compare Notes, see on
1Cor 11:1;
1Thess 1:6).
8 eat any man's bread--Greek, "eat bread from any man," that is, live at anyone's expense. Contrast
2Thess 3:12, "eat THEIR OWN bread."
wrought-- (
Acts 20:34). In both Epistles they state they maintained themselves by labor; but in this second Epistle they do so in order to offer themselves herein as an example to the idle; whereas, in the first, their object in doing so is to vindicate themselves from all imputation of mercenary motives in preaching the Gospel (
1Thess 2:5,
1Thess 2:9) [EDMUNDS]. They preached gratuitously though they might have claimed maintenance from their converts.
labour and travail--"toil and hardship" (see on
1Thess 2:9).
night and day--scarcely allowing time for repose.
chargeable--Greek, "a burden," or "burdensome." The Philippians did not regard it as a burden to contribute to his support (
Phil 4:15-
Phil 4:16), sending to him while he was in this very Thessalonica (
Acts 16:15,
Acts 16:34,
Acts 16:40). Many Thessalonians, doubtless, would have felt it a privilege to contribute, but as he saw some idlers among them who would have made a pretext of his example to justify themselves, he waived his right. His reason for the same course at Corinth was to mark how different were his aims from those of the false teachers who sought their own lucre (
2Cor 11:9,
2Cor 11:12-13). It is at the very time and place of writing these Epistles that Paul is expressly said to have wrought at tent-making with Aquila (
Acts 18:3); an undesigned coincidence.
9 (
1Cor 9:4-6, &c.;
Gal 6:6.)
10 For even--Translate, "For also." We not only set you the example, but gave a positive "command."
commanded--Greek imperfect, "We were commanding"; we kept charge of you.
would not work--Greek, "is unwilling to work." BENGEL makes this to be the argument: not that such a one is to have his food withdrawn from him by others; but he proves from the necessity of eating the necessity of working; using this pleasantry, Let him who will not work show himself an angel, that is, do without food as the angels do (but since he cannot do without food, then he ought to be not unwilling to work). It seems to me simpler to take it as a punishment of the idle. Paul often quotes good adages current among the people, stamping them with inspired approval. In the Hebrew, "Bereshith Rabba," the same saying is found; and in the book Zeror, "He who will not work before the sabbath, must not eat on the sabbath."
11 busy bodies--In the Greek the similarity of sound marks the antithesis, "Doing none of their own business, yet overdoing in the business of others." Busy about everyone's business but their own. "Nature abhors a vacuum"; so if not doing one's own business, one is apt to meddle with his neighbor's business. Idleness is the parent of busybodies (
1Tim 5:13). Contrast
1Thess 4:11.
12 by--The oldest manuscripts read, "IN the Lord Jesus." So the Greek,
1Thess 4:1, implying the sphere wherein such conduct is appropriate and consistent. "We exhort you thus, as ministers IN Christ, exhorting our people IN Christ."
with quietness--quiet industry; laying aside restless, bustling, intermeddling officiousness (
2Thess 3:11).
their own--bread earned by themselves, not another's bread (
2Thess 3:8).
13 be not weary--The oldest manuscripts read, "Be not cowardly in"; do not be wanting in strenuousness in doing well. EDMUNDS explains it: Do not culpably neglect to do well, namely, with patient industry do your duty in your several callings. In contrast to the "disorderly, not-working busybodies" (
2Thess 3:11; compare
Gal 6:9).
14 note that man--mark him in your own mind as one to be avoided (
2Thess 3:6).
that he may be ashamed--Greek, "made to turn and look into himself, and so be put to shame." Feeling himself shunned by godly brethren, he may become ashamed of his course.
15 admonish him as a brother--not yet excommunicated (compare
Lev 19:17). Do not shun him in contemptuous silence, but tell him why he is so avoided (
Matt 18:15;
1Thess 5:14).
16 Lord of peace--Jesus Christ. The same title is given to Him as to the Father, "the GOD of peace" (
Rom 15:33;
Rom 16:20;
2Cor 13:11). An appropriate title in the prayer here, where the harmony of the Christian community was liable to interruption from the "disorderly." The Greek article requires the translation, "Give you the peace" which it is "His to give." "Peace" outward and inward, here and hereafter (
Rom 14:17).
always--unbroken, not changing with outward circumstances.
by all means--Greek, "in every way." Most of the oldest manuscripts read, "in every place"; thus he prays for their peace in all times ("always") and places.
Lord be with you all--May He bless you not only with peace, but also with His presence (
Matt 28:20). Even the disorderly brethren (compare
2Thess 3:15, "a brother") are included in this prayer.
17 The Epistle was written by an amanuensis (perhaps Silas or Timothy), and only the closing salutation written by Paul's "own hand" (compare
Rom 16:22;
1Cor 16:21;
Col 4:18). Wherever Paul does not subjoin this autograph salutation, we may presume he wrote the whole Epistle himself (
Gal 6:11).
which--which autograph salutation.
the token--to distinguish genuine Epistles from spurious ones put forth in my name (
2Thess 2:2).
in every epistle--Some think he signed his name to every Epistle with his own hand; but as there is no trace of this in any manuscripts of all the Epistles, it is more likely that he alludes to his writing with his own hand in closing every Epistle, even in those Epistles (Romans, Second Corinthians, Ephesians, Philippians, First Thessalonians) wherein he does not specify his having done so.
so I write--so I sign my name: this is a specimen of my handwriting, by which to distinguish my geniune letters from forgeries.
18 He closes every Epistle by praying for GRACE to those whom he addresses.
Amen--omitted in the oldest manuscripts It was doubtless the response of the congregation after hearing the Epistle read publicly; hence it crept into copies.
The Subscription is spurious, as the Epistle was written not "from Athens," but from Corinth.