---
title: "Commentary Critical and Explanatory on the Whole Bible -  2 Thessalonians 3"
description: "CHAPTER 3   :-. HE ASKS
THEIR PRAYERS:
HIS CONFIDENCE
IN THEM: PRAYER
FOR THEM: CHARGES
AGAINST DISORDERLY
IDLE CONDUCT;
HIS OWN
EXAMPLE: CONCLUDING
PRAYE"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/2-thessalonians/3"
---

CHAPTER 3

. HE ASKS
THEIR PRAYERS:
HIS CONFIDENCE
IN THEM: PRAYER
FOR THEM: CHARGES
AGAINST DISORDERLY
IDLE CONDUCT;
HIS OWN
EXAMPLE: CONCLUDING
PRAYER AND SALUTATION.

**1. 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 ([Psalms 147:15](../../../kjv/psalms/147/15)). The
opposite is the word of God being "bound" ([Psalms 147:15](../../../kjv/psalms/147/15)).
**glorified**—by sinners
accepting it ([Acts 13:48](../../../kjv/acts/13/48); [Galatians 1:23](../../../kjv/galatians/1/23);
[Galatians 1:24](../../../kjv/galatians/1/24)). Contrast "evil
spoken of" ([1 Peter 4:14](../../../kjv/1-peter/4/14)).
**as it is with you**—
([1 Thessalonians 1:6](../../../kjv/1-thessalonians/1/6); [1 Thessalonians 4:10](../../../kjv/1-thessalonians/4/10);
[1 Thessalonians 5:11](../../../kjv/1-thessalonians/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 . 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 [1 Thessalonians 2:15](../../../kjv/1-thessalonians/2/15);
[1 Thessalonians 2:16](../../../kjv/1-thessalonians/2/16).
**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 ([1 Thessalonians 1:5](../../../kjv/1-thessalonians/1/5);
[1 Thessalonians 1:6](../../../kjv/1-thessalonians/1/6)), 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" ([2 Thessalonians 3:2](../../../kjv/2-thessalonians/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 ([1 Thessalonians 5:24](../../../kjv/1-thessalonians/5/24); [2 Timothy 2:13](../../../kjv/2-timothy/2/13)).
*Faith* on the part of man answers to faithfulness on the part
of God.
**stablish you**—as he had
prayed ([2 Thessalonians 2:17](../../../kjv/2-thessalonians/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 ([2 Thessalonians 3:2](../../../kjv/2-thessalonians/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 ([2 Thessalonians 3:2](../../../kjv/2-thessalonians/3/2)), "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 [2 Thessalonians 3:2](../../../kjv/2-thessalonians/3/2), "the wicked one."

**4. we have confidence in the Lord**—as
"faithful" ([2 Thessalonians 3:3](../../../kjv/2-thessalonians/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 [2 Thessalonians 3:11](../../../kjv/2-thessalonians/3/11);
[2 Thessalonians 1:3](../../../kjv/2-thessalonians/1/3); [1 Thessalonians 3:6](../../../kjv/1-thessalonians/3/6)).

**5.** If "the Lord" be
here the Holy Ghost ([2 Corinthians 3:17](../../../kjv/2-corinthians/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]
([2 Thessalonians 2:4](../../../kjv/2-thessalonians/2/4); [1 Thessalonians 1:3](../../../kjv/1-thessalonians/1/3)).
ESTIUS, however, supports
*English Version* (compare [Revelation 1:9](../../../kjv/revelation/1/9);
[Revelation 3:10](../../../kjv/revelation/3/10)). At all events, this
grace, "patience," or *persevering endurance,* is
connected with the "hope" ([1 Thessalonians 1:3](../../../kjv/1-thessalonians/1/3);
[1 Thessalonians 1:10](../../../kjv/1-thessalonians/1/10)) of *Christ's coming.*
In ALFORD'S translation we
may compare [Hebrews 12:1](../../../kjv/hebrews/12/1); [Hebrews 12:2](../../../kjv/hebrews/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
([Hebrews 10:36](../../../kjv/hebrews/10/36); [Hebrews 10:37](../../../kjv/hebrews/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 .
**withdraw**—literally, "to
furl the sails"; as we say, *to steer clear of* (compare
[2 Thessalonians 3:14](../../../kjv/2-thessalonians/3/14)). Some had given up
labor as though the Lord's day was immediately coming. He had
enjoined mild censure of such in [2 Thessalonians 3:14](../../../kjv/2-thessalonians/3/14), "*Warn* . . . the unruly"; but now that the
mischief had become more confirmed, he enjoins stricter discipline,
namely, withdrawal from their company (compare [1 Corinthians 5:11](../../../kjv/1-corinthians/5/11);
[2 John 1:10](../../../kjv/2-john/1/10); [2 John 1:11](../../../kjv/2-john/1/11)):
not a formal sentence of excommunication, such as was subsequently
passed on more heinous offenders (as in [1 Corinthians 5:5](../../../kjv/1-corinthians/5/5);
[1 Timothy 1:20](../../../kjv/1-timothy/1/20)). He says "brother,"
that is, professing Christian; for in the case of unprofessing
heathen, believers needed not be so strict ([1 Timothy 1:20](../../../kjv/1-timothy/1/20)).
**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,* [1 Timothy 1:20](../../../kjv/1-timothy/1/20), for "be chargeable," literally, "be a
burden").
**the tradition**—the oral
instruction which he had given to them when present ([1 Timothy 1:20](../../../kjv/1-timothy/1/20)), and subsequently committed to writing ([1 Thessalonians 4:11](../../../kjv/1-thessalonians/4/11);
[1 Thessalonians 4:12](../../../kjv/1-thessalonians/4/12)).
**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 ; ).

**8. eat any man's bread**—*Greek,*
"eat bread *from* any man," that is, live at anyone's
expense. Contrast [2 Thessalonians 3:12](../../../kjv/2-thessalonians/3/12),
"*eat* THEIR OWN
bread."
**wrought**— ([2 Thessalonians 3:12](../../../kjv/2-thessalonians/3/12)). 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 ([1 Thessalonians 2:5](../../../kjv/1-thessalonians/2/5);
[1 Thessalonians 2:9](../../../kjv/1-thessalonians/2/9)) [EDMUNDS].
They preached gratuitously though they might have claimed maintenance
from their converts.
**labour and travail**—"toil
and hardship" (see on [1 Thessalonians 2:9](../../../kjv/1-thessalonians/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
([Philippians 4:15](../../../kjv/philippians/4/15); [Philippians 4:16](../../../kjv/philippians/4/16)),
sending to him while he was in this very Thessalonica ([Acts 16:15](../../../kjv/acts/16/15);
[Acts 16:34](../../../kjv/acts/16/34); [Acts 16:40](../../../kjv/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 ([2 Corinthians 11:9](../../../kjv/2-corinthians/11/9); [2 Corinthians 11:12](../../../kjv/2-corinthians/11/12);
[2 Corinthians 11:13](../../../kjv/2-corinthians/11/13)). 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 ([2 Corinthians 11:13](../../../kjv/2-corinthians/11/13)); an undesigned coincidence.

**9.** ([1 Corinthians 9:4-6](../../../kjv/1-corinthians/9/4-6);
[Galatians 6:6](../../../kjv/galatians/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 ([1 Timothy 5:13](../../../kjv/1-timothy/5/13)). Contrast
[1 Thessalonians 4:11](../../../kjv/1-thessalonians/4/11).

**12. by**—The oldest manuscripts
read, "IN the Lord
Jesus." So the *Greek,* , 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 ([2 Thessalonians 3:11](../../../kjv/2-thessalonians/3/11)).
**their own**—bread earned
by themselves, not another's bread ([2 Thessalonians 3:11](../../../kjv/2-thessalonians/3/11)).

**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" (; compare [Galatians 6:9](../../../kjv/galatians/6/9)).

**14. note that man**—mark him in
your own mind as one to be avoided ().
**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 ). Do not shun him in contemptuous silence, but tell him why
he is so avoided ([Matthew 18:15](../../../kjv/matthew/18/15);
[1 Thessalonians 5:14](../../../kjv/1-thessalonians/5/14)).

**16. Lord of peace**—Jesus
Christ. The same title is given to Him as to the Father, "the
GOD of peace"
([Romans 15:33](../../../kjv/romans/15/33); [Romans 16:20](../../../kjv/romans/16/20);
[2 Corinthians 13:11](../../../kjv/2-corinthians/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 ([2 Corinthians 13:11](../../../kjv/2-corinthians/13/11)).
**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*
([Matthew 28:20](../../../kjv/matthew/28/20)). Even the
disorderly brethren (compare [Matthew 28:20](../../../kjv/matthew/28/20), "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 [Romans 16:22](../../../kjv/romans/16/22);
[1 Corinthians 16:21](../../../kjv/1-corinthians/16/21); [Colossians 4:18](../../../kjv/colossians/4/18)).
Wherever Paul does not subjoin this autograph salutation, we may
presume he wrote the whole Epistle himself ([Colossians 4:18](../../../kjv/colossians/4/18)).
**which**—*which*
autograph salutation.
**the token**—to
distinguish genuine Epistles from spurious ones put forth in my name
([2 Thessalonians 2:2](../../../kjv/2-thessalonians/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.*

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