Bible Commentaries

Finally (το λοιπον — to loipon). Accusative of general reference. Cf. λοιπον — loipon 1 Thessalonians 4:1.

Pray (προσευχεστε — proseuchesthe). Present middle, keep on praying. Note περι — peri as in 1 Thessalonians 5:25.

That the word of the Lord may run and be glorified (ινα ο λογος του κυριου τρεχηι και δοχαζηται — hina ho logos tou kuriou trechēi kai doxazētai). Usual construction of ινα — hina after προσευχομαι — proseuchomai sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in 1 Corinthians 9:24.; Galatians 2:2; Romans 9:16; Philemon 2:16; 2 Timothy 4:7. Lightfoot translates “may have a triumphant career.” On the word of the Lord see note on 1 Thessalonians 1:8. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, even as also it is with you (κατως και προς υμας — kathōs kai pros humas). “As it does in your case” (Frame).

And that we may be delivered (και ινα ρυστωμεν — kai hina rusthōmen). A second and more personal petition (Milligan). First aorist passive subjunctive of ρυομαι — ruomai old verb to rescue. Note change in tense from present to aorist (effective aorist).

From unreasonable and evil men (απο των ατοπων και πονηρων αντρωπων — apo tōn atopōn kai ponērōn anthrōpōn). Ablative case with απο — apo Originally in the old Greek ατοπος — atopos (α — a privative and τοπος — topos) is out of place, odd, unbecoming, perverse, outrageous, both of things and persons. Πονηρος — Ponēros is from πονεω — poneō to work (πονος — ponos), looking on labour as an annoyance, bad, evil. Paul had a plague of such men in Corinth as he had in Thessalonica.

For all have not faith (ου γαρ παντων η πιστις — ou gar pantōn hē pistis). Copula εστιν — estin not expressed. Παντων — Pantōn is predicate possessive genitive, faith (article with abstract substantive) does not belong to all. Hence their evil conduct.

But the Lord is faithful (πιστος δε εστιν ο κυριος — pistos de estin ho kurios).

But faithful is the Lord (correct rendition), with a play (paronomasia) on πιστις — pistis by πιστος — pistos as in Romans 3:3 we have a word-play on απιστεω — apisteō and απιστια — apistia The Lord can be counted on, however perverse men may be.

From the evil one (απο του πονηρου — apo tou ponērou). Apparently a reminiscence of the Lord‘s Prayer in Matthew 6:13 ρυσαι ημας απο του πονηρου — rusai hēmas apo tou ponērou But here as there it is not certain whether του πονηρου — tou ponērou is neuter (evil) like to πονηρον — ponēron in Romans 12:9 or masculine (the evil one). But we have ο πονηρος — ho ponēros (the evil one) in 1 John 5:18 and του πονηρου — tou ponērou is clearly masculine in Ephesians 6:16. If masculine here, as is probable, is it “the Evil One” (Ellicott) or merely the evil man like those mentioned in 2 Thessalonians 3:2 ? Perhaps Paul has in mind the representative of Satan, the man of sin, pictured in 2 Thessalonians 2:1-12, by the phrase here without trying to be too definite.

And we have confidence (πεποιτομεν — pepoithomen). Second perfect indicative of πειτω — peithō to persuade, intransitive in this tense, we are in a state of trust.

In the Lord touching you (εν κυριωι επ υμας — en kuriōi Ephesians' humas). Note the two prepositions, εν — en in the sphere of the Lord (1 Thessalonians 4:1) as the ground of Paul‘s confident trust, επ — Ephesians' (επι — epi) with the accusative (towards you) where the dative could have been used (cf. 2 Corinthians 2:3).

Ye both do and will do (και ποιειτε και ποιησετε — ̣kaǐ poieite kai poiēsete). Compliment and also appeal, present and future tenses of ποιεω — poieō

The things which we command (α παραγγελλομεν — ha paraggellomen). Note of apostolic authority here, not advice or urging, but command.

Direct (κατευτυναι — kateuthunai). First aorist active optative of wish for the future as in 2 Thessalonians 2:17; 1 Thessalonians 5:23 from κατευτυνω — kateuthunō old verb, as in 1 Thessalonians 3:11 (there way, here hearts) and Luke 1:79 of feet (ποδας — podas). Perfective use of κατα — kata Bold figure for making smooth and direct road. The Lord here is the Lord Jesus.

Into the love of God (εις την αγαπην του τεου — eis tēn agapēn tou theou). Either subjective or objective genitive makes sense and Lightfoot pleads for both, “not only as an objective attribute of deity, but as a ruling principle in our hearts,” holding that it is “seldom possible to separate the one from the other.” Most scholars take it here as subjective, the characteristic of God.

Into the patience of Christ (εις την υπομνην του Χριστου — eis tēn hupomnēn tou Christou). There is the same ambiguity here, though the subjective idea, the patience shown by Christ, is the one usually accepted rather than “the patient waiting for Christ” (objective genitive).

Now we command you (παραγγελλομεν δε υμιν — paraggellomen de humin). Paul puts into practice the confidence expressed on their obedience to his commands in 2 Thessalonians 3:4.

In the name of the Lord Jesus Christ (εν ονοματι του κυριου Ιησου Χριστου — en onomati tou kuriou Iēsou Christou).

Name (ονομα — onoma) here for authority of Jesus Christ with which compare through the Lord Jesus (δια του κυριου Ιησου — dia tou kuriou Iēsou) in 1 Thessalonians 4:2. For a full discussion of the phrase see the monograph of W. Heitmuller, Im Namen Jesu. Paul wishes his readers to realize the responsibility on them for their obedience to his command.

That ye withdraw yourselves (στελλεσται υμας — stellesthai humas). Present middle (direct) infinitive of στελλω — stellō old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with απο — apo and the ablative). In 2 Corinthians 8:20 the middle voice (στελλομενοι — stellomenoi) means taking care.

From every brother that walketh disorderly (απο παντος αδελπου ατακτως περιπατουντος — apo pantos adelphou ataktōs peripatountos). He calls him “brother” still. The adverb ατακτως — ataktōs is common in Plato and is here and 2 Thessalonians 3:11 alone in the N.T., though the adjective ατακτος — ataktos equally common in Plato we had in 1 Thessalonians 5:14 which see. Military term, out of ranks.

And not after the tradition (και μη κατα την παραδοσιν — kai mē kata tēn paradosin). See note on 1 Thessalonians 2:15 for παραδοσιν — paradosin

Which they received of us (ην παρελαβοσαν παρ ημων — hēn parelabosan par hēmōn). Westcott and Hort put this form of the verb (second aorist indicative third person plural of παραλαμβανω — paralambanō the οσαν — ̇osan form instead of ον — ̇on with slight support from the papyri, but in the lxx and the Boeotian dialect, Robertson, Grammar, pp. 335f.) in the margin with παρελαβετε — parelabete (ye received) in the text. There are five different readings of the verb here, the others being παρελαβον παρελαβε ελαβοσαν — parelabonparelabeelabosan f0).

How ye ought to imitate us (πως δει μιμεισται ημας — pōs dei mimeisthai hēmas). Literally, how it is necessary to imitate us. The infinitive μιμεισται — mimeisthai is the old verb μιμεομαι — mimeomai from μιμος — mimos (actor, mimic), but in N.T. only here (and 2 Thessalonians 3:9), Hebrews 13:7; 3 John 1:11. It is a daring thing to say, but Paul knew that he had to set the new Christians in the midst of Jews and Gentiles a model for their imitation (Philemon 3:17).

For we behaved not ourselves disorderly among you (οτι ουκ ητακτησαμεν εν υμιν — hoti ouk ētaktēsamen en humin). First aorist active indicative of old verb ατακτεω — atakteō to be out of ranks of soldiers. Specific denial on Paul‘s part in contrast to 2 Thessalonians 3:6, 2 Thessalonians 3:17.

For nought (δωρεαν — dōrean). Adverbial accusative, as a gift, gift-wise (δωρεα — dōrea gift, from διδωμι — didōmi). Same claim made to the Corinthians (2 Corinthians 11:7), old word, in lxx, and papyri. He lodged with Jason, but did not receive his meals gratis, for he paid for them. Apparently he received no invitations to meals. Paul had to make his financial independence clear to avoid false charges which were made in spite of all his efforts. To eat bread is merely a Hebraism for eat (2 Thessalonians 3:10). See note on 1 Thessalonians 2:9 for labour and travail, and night and day (νυκτος και ημερας — nuktos kai hēmeras genitive of time, by night and by day). See note on 1 Thessalonians 2:9 for rest of the verse in precisely the same words.

Not because we have not the right (ουχ οτι ουκ εχομεν εχουσιαν — ouch hoti ouk echomen exousian). Paul is sensitive on his right to receive adequate support (1 Thessalonians 2:6; 1 Corinthians 9:4 where he uses the same word εχουσιαν — exousian in the long defence of this right, 1 Corinthians 9:1-27). So he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood (2 Corinthians 11:7-11; Philemon 4:15.). Paul uses ουχ οτι — ouch hoti elsewhere to avoid misunderstanding (2 Corinthians 1:24; 2 Corinthians 3:5; Philemon 4:17).

But to make ourselves an ensample unto you (αλλ ινα εαυτους τυπον δωμεν υμιν — all' hina heautous tupon dōmen humin). Literally, but that we might give ourselves a type to you. Purpose with ινα — hina and second aorist active subjunctive of διδωμι — didōmi On τυπον — tupon see note on 1 Thessalonians 1:7.

This (τουτο — touto). What he proceeds to give.

If any will not work, neither let him eat (οτι ει τις ου τελει εργαζεσται μηδε εστιετω — hoti ei tis ou thelei ergazesthai mēde esthietō). Recitative οτι — hoti here not to be translated, like our modern quotation marks. Apparently a Jewish proverb based on Genesis 3:19. Wetstein quotes several parallels. Moffatt gives this from Carlyle‘s Chartism: “He that will not work according to his faculty, let him perish according to his necessity.” Deissmann (Light from the Ancient East, p. 314) sees Paul borrowing a piece of workshop morality. It was needed, as is plain. This is a condition of the first class (note negative ου — ou) with the negative imperative in the conclusion.

For we hear (ακουομεν γαρ — akouomen gar). Fresh news from Thessalonica evidently. For the present tense compare 1 Corinthians 11:18. The accusative and the participle is a regular idiom for indirect discourse with this verb (Robertson, Grammar, pp. 1040-2). Three picturesque present participles, the first a general description, περιπατουντας ατακτως — peripatountas ataktōs the other two specifying with a vivid word-play, that work not at all, but are busy-bodies (μηδεν εργαζομενους αλλα περιεργαζομενους — mēden ergazomenous alla periergazomenous). Literally, doing nothing but doing around. Ellicott suggests, doing no business but being busy bodies. “The first persecution at Thessalonica had been fostered by a number of fanatical loungers (Acts 17:5)” (Moffatt). These theological dead-beats were too pious to work, but perfectly willing to eat at the hands of their neighbours while they piddled and frittered away the time in idleness.

We command and exhort (παραγγελλομεν και παρακαλουμεν — paraggellomen kai parakaloumen). Paul asserts his authority as an apostle and pleads as a man and minister.

That with quietness they work, and eat their own bread (ινα μετα ησυχιας εργαζομενοι τον εαυτων αρτον εστιωσιν — hina meta hēsuchias ergazomenoi ton heautōn arton esthiōsin). Substance of the command and exhortation by ινα — hina and the present subjunctive εστιωσιν — esthiōsin Literally, that working with quietness they keep on eating their own bread. The precise opposite of their conduct in 2 Thessalonians 3:11.

But ye, brethren, be not weary in well-doing (υμεις δε αδελποι μη ενκακησητε καλοποιουντες — humeis deυμεις — adelphoiΜη — mē enkakēsēte kalopoiountes). Emphatic position of εν κακος — humeis in contrast to these piddlers. καλοποιεω — Mē and the aorist subjunctive is a prohibition against beginning an act (Robertson, Grammar, pp. 851-4). It is a late verb and means to behave badly in, to be cowardly, to lose courage, to flag, to faint, (καλος — enτο καλον ποιειν — kakos) and outside of Luke 18:1 in the N.T. is only in Paul‘s Epistles (2 Thessalonians 3:13; 2 Corinthians 4:1, 2 Corinthians 4:16; Galatians 6:9; Ephesians 3:13). It occurs in Polybius. The late verb αγατοποιεω — kalopoieō to do the fair (kalos) or honourable thing occurs nowhere else in the N.T., but is in the lxx and a late papyrus. Paul uses to kalon poiein in 2 Corinthians 13:7; Galatians 6:9; Romans 7:21 with the same idea. He has agathopoieō to do good, in 1 Timothy 6:18.

And if any one obeyeth not our word by this epistle (ει δε τις ουχ υπακουει τωι λογωι ημων δια της επιστολης — ei de tis ouch hupakouei tōi logōi hēmōn dia tēs epistolēs). Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative ου — ou assuming it to be true.

Note that man (τουτον σημειουστε — touton sēmeiousthe). Late verb σημειοω — sēmeioō from σημειον — sēmeion sign, mark, token. Put a tag on that man. Here only in N.T. “The verb is regularly used for the signature to a receipt or formal notice in the papyri and the ostraca of the Imperial period” (Moulton & Milligan‘s Vocabulary). How this is to be done (by letter or in public meeting) Paul does not say.

That ye have no company with him (μη συναναμιγνυσται αυτωι — mē sunanamignusthai autōi). The MSS. are divided between the present middle infinitive as above in a command like Romans 12:15; Philemon 3:16 or the present middle imperative συναναμιγνυστε — sunanamignusthe (αι — ̇ai and ε — ̇e often being pronounced alike in the Koiné{[28928]}š). The infinitive can also be explained as an indirect command. This double compound verb is late, in lxx and Plutarch, in N.T. only here and 1 Corinthians 5:9, 1 Corinthians 5:11. Αυτωι — Autōi is in associative instrumental case.

To the end that he may be ashamed (ινα εντραπηι — hina entrapēi). Purpose clause with ινα — hina Second aorist passive subjunctive of εντρεπω — entrepō to turn on, middle to turn on oneself or to put to shame, passive to be made ashamed. The idea is to have one‘s thoughts turned in on oneself.

Not as an enemy (μη ως εχτρον — mē hōs echthron). This is always the problem in such ostracism as discipline, however necessary it is at times. Few things in our churches are more difficult of wise execution than the discipline of erring members. The word εχτρος — echthros is an adjective, hateful, from εχτος — echthos hate. It can be passive, hated, as in Romans 11:28, but is usually active hostile, enemy, foe.

The Lord of peace himself (αυτος ο κυριος της ειρηνης — autos ho kurios tēs eirēnēs). See note on 1 Thessalonians 5:23 for the God of peace himself.

Give you peace (δοιη υμιν την ειρηνην — doiē humin tēn eirēnēn). Second aorist active optative (Koiné{[28928]}š) of διδωμι — didōmi not δωηι — dōēi (subjunctive). So also Romans 15:5; 2 Timothy 1:16, 2 Timothy 1:18. The Lord Jesus whose characteristic is peace, can alone give real peace to the heart and to the world. (John 14:27).

Of me Paul with mine own hand (τηι εμηι χειρι Παυλου — tēi emēi cheiri Paulou). Instrumental case χειρι — cheiri Note genitive Παυλου — Paulou in apposition with possessive idea in the possessive pronoun εμηι — emēi Paul had dictated the letter, but now wrote the salutation in his hand.

The token in every epistle (σημειον εν πασηι επιστοληι — sēmeion en pasēi epistolēi). Mark (2 Thessalonians 3:14) and proof of the genuineness of each epistle, Paul‘s signature. Already there were spurious forgeries (2 Thessalonians 2:2). Thus each church was enabled to know that Paul wrote the letter. If only the autograph copy could be found!

Salutation just like that in 1 Thessalonians 5:28 with the addition of παντων — pantōn (all).