Charles Ellicott Commentary 2 Thessalonians 3

Finally — The practical portion is introduced in the same way as in the First Epistle (1 Thessalonians 4:1): “for the rest,” or “as for what I have yet to say.”

Pray for us — St. Chrysostom remarks, “He himself had prayed for them; now he asks them to pray for him.” How much of a Christian teacher’s power, which increases over time, comes from the accumulated intercession of his spiritual children! St. Paul leaves people praying for him everywhere (Romans 15:30; 2 Corinthians 1:11; Ephesians 6:18–19; Colossians 4:3; 1 Thessalonians 5:25).

In all these cases, the request is for active help in his work of evangelizing. It is, as St. Chrysostom says, “not that he might be kept from danger, for he was appointed for that” (compare 2 Timothy 2:9). The word “that” in the original text stands for “in order that,” and does not merely introduce the subject of the prayer.

May have free course — This is quite literal, as a marginal note might say: may run along. This idea contains both speed and security: no hesitation about the next turn, no anxious searching for the path, and no opposition from demons and evil men. Bengel compares this to Psalm 147:15.

And be glorified — The word does not merely mean “to obtain applause” or “win distinction,” like a successful runner. It always implies the recognition or acknowledgment of inherent, admirable qualities (see the notes on 2 Thessalonians 1:12 and 1 Thessalonians 2:6).

Even as it is with you — Such praise would encourage the Thessalonians to pray for him with greater fervor and assurance. The phrase “with you” in the Greek means “in your direction” or “when one turns to you.” People had only to look toward Thessalonica, and they were forced to recognize the character of the gospel.

And that we may be delivered — . This clause expands on the phrase "may run along." The obstacles to the gospel's progress were persecutions like these, although God ultimately overruled them for good. Paul gives thanks for such deliverances in 2 Corinthians 1:10, 2 Timothy 3:11, and 2 Timothy 4:17. Perhaps, as Chrysostom suggests, one reason Paul invited their prayers was to strengthen the Thessalonians with the knowledge that they were not the only ones facing danger.

From unreasonable and wicked men — The unusual word translated "unreasonable" is rendered "amiss" in Luke 23:41, "wickedness" in Acts 25:5, and "harm" in Acts 28:6, appearing nowhere else in the New Testament. It properly means something "out of place," and therefore "improper" or "monstrous." Thus, the dying robber says that our Lord had done "nothing so monstrous" as to deserve crucifixion; Festus ironically invites the priests to Paul's trial, "if there is something so monstrous in him;" and the Maltese islanders "saw that nothing so monstrous happened to him after all."

Therefore, Paul wants the Thessalonians to pray for his deliverance "from these monstrous and depraved people." He is clearly referring to specific enemies he fears, as the original Greek includes the definite article. Who, then, are "these monstrous persons?" If we examine the circumstances described in Acts 18:6, 9, and 12, when this letter was written, we can have little doubt that he means the unbelieving Jews of Corinth. He was, in fact, delivered from these Jews, though it was a narrow escape. It was perhaps in direct answer to the prayers Paul requests here that he received the vision and assurances from the Lord, and that Gallio was moved to dismiss the Jews' case so abruptly.

For all men have not faith — This clause explains the reason for the alarm expressed in the previous one. It is as if Paul is saying, "Do not be surprised that I need help against wicked men, for you know that not everyone has faith." There is a somewhat scornful and embittered tone in this expression, recalling the denunciation against the same people in 1 Thessalonians 2:15–16. It suggests that nothing better could be expected from such a group of unconverted Jews. Tacitly, the unbelieving Corinthians are also contrasted with the Thessalonians, who had so readily embraced the truth.

However, this sentence may also be an instance of a common Hebrew idiom, found over twenty times in the Greek New Testament, in which the combination of "all" and "not" means "none." For example, all flesh shall not be justified in Romans 3:20 is rendered as "no flesh will be justified," and they are not all of us in 1 John 2:19 means "not one of them is of us." If so, the phrase here could mean, "for not one of them believes." Similarly, when speaking of the Jews in Romans 10:16, the phrase they did not all obey may mean "none of them obeyed." This would be a rhetorical exaggeration, which the writer then proceeds to justify with an exhaustive question from Isaiah.

But the Lord is faithful—It must not be thought from this that the word “faith” in the previous verse meant “fidelity.” St. Paul, in his characteristic manner, is playing on two meanings of the word: “But whether or not people have faith, the Lord is faithful.” There is the same play on words in Romans 3:3. “The Lord” seems to be used here, as was said regarding 1 Thessalonians 3:12, without distinct reference to one Person of the Holy Trinity rather than another. This characteristic of God is named because God stands pledged to all who believe in Him.

Who shall establish you—How quickly St. Paul reverts from his own needs to theirs! He does not continue, as we should expect, with “who will preserve us.”

Keep you from evil—This more likely means from the Evil One, as in the Lord’s Prayer. The word is possibly used with a reference to the word translated as “wicked” in 2 Thessalonians 3:2, with which it is identical in the Greek.

We have confidence in the Lord touching you — Rather, We rely upon you in the Lord. This clause is the counterpart to the last verse. St. Chrysostom’s entire comment is worth transcribing: “God, he says, is faithful. Having promised to save, He will surely save, but He will do so as He promised. And how did He promise? On the condition that we are willing and listen to Him—not unconditionally, nor while we remain inactive like stocks and stones. Yet, he was right to add, ‘We rely in the Lord,’ which is to say, ‘We trust in His love for humanity.’ Once more he humbles them, attributing the whole matter to that source. For if he had said, ‘We trust in you,’ it would have been a great compliment, but it would not have taught them to attribute everything to God. And if he had said, ‘We rely on the Lord that He will keep you,’ without adding ‘about you’ and ‘that you both do and will do the things we command,’ he would have made them less active by placing the whole matter on God's power.” (See the passage from Galatians referred to in the margin.)

Both do and will do — The emphasis of the sentence is on the future tense. The commendation of their present actions is intended only to soften the rebuke that the focus on the future alone might have conveyed. How careful St. Paul is not to wound sensitivities, though he never “pleases men”! (See, for instance, the Notes on 1 Thessalonians 4:1; 1 Thessalonians 4:9–10; 1 Thessalonians 5:11.) This expression of confidence is an effective rhetorical means of preparing readers for the commands that are to follow.

The Lord — See the note on 2 Thessalonians 3:3. The Person of the Blessed Trinity to whom this guidance directly belongs is the Holy Spirit. To this extent, the Greek commentators are correct in considering this a proof of the Holy Spirit’s divinity. Their correct conclusion, however, is drawn from a wrong premise, because the name “Lord” is not used here to consciously refer to Him.

The basis for their assumption is that the names “God” and “Christ” appear immediately afterward, rather than “His” or “for Him,” as we might expect. In 1 Thessalonians 3:12–13, however, precisely the same arrangement of the three words occurs. The Greek equivalent for the sacred Hebrew Name stands first and is then, for the sake of clarity, explained by the personal titles “God our Father” and “our Lord Jesus Christ.”

Direct your hearts into the love of God — This prayer itself implies that they had not yet reached the point Paul wanted them to reach and were perhaps not taking the most direct course. The same word is used in Luke 1:79 and 1 Thessalonians 3:11. The “love of God” mentioned here is the practical love that consists in keeping the commandments (John 14:21), as can be seen from the context: “I am sure that the Lord will strengthen you, and that you are doing and will continue to do as you are commanded. May God help you toward the obedience of true love and toward such perseverance in obedience as was shown by Christ. It is in this hope that we command you to address the disorderly conduct that is widespread among you.”

The patient waiting for Christ — This rendering is so beautiful in itself, and so consistent with the main themes of these two epistles, that it is painful to be forced to reject it. But the only possible rendering is Christ’s patience. The simplest meaning of that phrase is “the endurance that characterizes Christ,” with the genitive case functioning, as in 1 Thessalonians 1:3, almost as a descriptive adjective: “Christ-like” or “Christian endurance.” This “patience” includes both the idea of enduring their present persecutions and the idea of “patient continuance in doing good,” as opposed to the fitful restlessness that had begun to afflict the Thessalonian church.