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2 Thessalonians 3

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Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you:

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And that we may be delivered from unreasonable and wicked men: for all men have not faith.

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But the Lord is faithful, who shall stablish you, and keep you from evil.

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And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.

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And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.

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Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.

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For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;

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Neither did we eat any man’s bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you:

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Not because we have not power, but to make ourselves an ensample unto you to follow us.

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For even when we were with you, this we commanded you, that if any would not work, neither should he eat.

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For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.

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Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.

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But ye, brethren, be not weary in well doing.

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And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.

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Yet count him not as an enemy, but admonish him as a brother.

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Now the Lord of peace himself give you peace always by all means. The Lord be with you all.

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The salutation of Paul with mine own hand, which is the token in every epistle: so I write.

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The grace of our Lord Jesus Christ be with you all. Amen. The second epistle to the Thessalonians was written from Athens.

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2 Thessalonians 3

Paul's final chapter addresses idleness and the busybody attitude spreading among some, condemning the periergazomai (the idle, meddling about in others' affairs) for failing to work with quiet dignity and earn their own bread. The principle if anyone is not willing to work let him not eat grounds communal discipline in practical realism, rejecting dependency and idleness that may have stemmed from overheated eschatological enthusiasm. Paul positions the spreading of God's word and the Thessalonians' steadfastness amid opposition as victories of faith that deserve celebration, noting the Lord's faithfulness to guard believers from the evil one. The warning to the idle comes couched as brotherly correction rather than judgment, maintaining community bonds even in rebuke, reflecting the earlier theme of internal conflict resolution through gospel wisdom. Paul's personal example of manual labor—working night and day—models the very ethic he commands, grounding ethical instruction in apostolic precedent. The benediction the Lord of peace give you peace at all times and in every way, establishing them all in all good work and word, closes the letter with the peace of Christ (shalom) as the fruit of right doctrine and right conduct, tying eschatological hope to present community integrity and steadfast faithfulness.

2 Thessalonians 3:9

It was not because we do not have that right, but to give you in ourselves an example to imitate — Paul renounces his apostolic right (exousia) to financial support; the renunciation becomes a gift—a model (hypodeigma) of sacrifice. His behavior is pedagogical.

2 Thessalonians 3:1

Finally, brothers, pray for us, that the word of the Lord may speed ahead and be honored, just as it was among you — the request for intercessory prayer reflects apostolic dependence on the community's spiritual support. 'Speed ahead' (trechō) suggests the gospel's rapid, triumphant advance. 'Honored' (doxazō) means the word gains glory, vindication, and acknowledgment.

2 Thessalonians 3:2

And that we may be delivered from wicked and evil people, for not all have faith — Paul requests prayer for protection from opposition (rhyomai, to rescue). The reality is sobering: 'not all have faith' (pistis); unbelief remains widespread. Intercession against evil is part of spiritual warfare.

2 Thessalonians 3:3

But the Lord is faithful, and he will strengthen you and guard you against the evil one — divine faithfulness (pistos) is the ground of confidence. Strengthening (strenyo, to establish) and protection (phylassō, to guard) against 'the evil one' (ponēros) are God's twofold gifts. Satan's schemes are thwarted by God's fidelity.

2 Thessalonians 3:4

And we have confidence in the Lord concerning you, that you are doing and will do the things that we command — the confidence (pepoithos) in the Thessalonians' obedience flows from trust in the Lord. Apostolic command (parangellō) carries weight; Paul expects compliance.

2 Thessalonians 3:5

May the Lord direct your hearts to the love of God and to the steadfastness of Christ — the prayer-wish invokes Christ as the guide (kateuthumeo, to direct) of hearts toward divine love (agapē tou theou) and Christ-like endurance (hypomenē Christou). The interior orientation is toward God and toward Christ's pattern.

2 Thessalonians 3:6

Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us — the command (parangellō) is issued 'in the name of our Lord Jesus Christ' (en onomati kyriou Iēsou Christou), carrying Christological authority. The 'idle' (ataktos) brother is to be ostracized (stello, to avoid). Apostolic tradition is the norm.

2 Thessalonians 3:7

For you yourselves know how you ought to imitate us, because we were not idle when we were with you — Paul's example (hypodeigma) of industrious labor is the standard. 'Not idle' (ataktos) means he worked; the apostle's conduct is the lived commentary on his commands.

2 Thessalonians 3:8

Nor did we eat anyone's bread without paying for it, but with toil and labor we worked night and day, that we might not burden any of you — Paul's self-support through manual labor is deliberate and costly. 'Night and day' (nykta kai hēmeran) emphasizes relentless work; he will not be a financial burden (baros) to the community.

2 Thessalonians 3:10

For even when we were with you, we gave you this command: If anyone is not willing to work, let him not eat — the principle is unambiguous: labor is the condition of sustenance. The idle busybody (periergazomai) has no claim on the community's resources. Work is not optional but obligatory.

2 Thessalonians 3:11

For we hear that some among you are walking in idleness, mere busybodies, not doing any work — the report (akouō) indicates that the problem has worsened; some are 'busybodies' (periergazomai, meddlers in others' affairs). Idleness (ataxia) breeds mischief.

2 Thessalonians 3:12

Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living — the command (parangellō) and exhortation (parakaleo) target the idle directly. 'Work quietly' (hēsychazō, to be still, work without fanfare) and 'earn their own living' (idas arton phagein) reiterates the norm.

2 Thessalonians 3:13

As for you, brothers, do not grow weary in doing good — the exhortation (parakaleo) guards against fatigue ('weary,' kakopatheo, to suffer hardship) in virtue. Perseverance in goodness is the mark of faith unashaken by the idle and the obstinate.

2 Thessalonians 3:14

If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed — apostolic authority is not optional; disobedience to the 'letter' (epistole) incurs discipline. Social ostracism (stello, to avoid) is designed to produce shame (entrope, disgrace) and repentance.

2 Thessalonians 3:15

Do not regard him as an enemy, but warn him as a brother — the discipline is redemptive, not retaliatory. The disobedient is still a 'brother' (adelphos); admonishment (noutheteo, to counsel) is the loving response. The goal is restoration, not condemnation.

2 Thessalonians 3:16

Now may the Lord of peace himself give you peace at all times in every way. The Lord be with you all — the benediction invokes the 'Lord of peace' (kyrios eirēnēs) as the source of comprehensive peace ('at all times in every way,' en panti tropō). His presence ('be with you') is the guarantee of eschatological security.

2 Thessalonians 3:17

I, Paul, write this greeting with my own hand. This is the sign of genuineness in every letter of mine; it is the way I write — Paul's autograph (cheir, hand) authenticates the letter; forgeries are a known danger. The signature is his mark, his guarantee of apostolic authority.

2 Thessalonians 3:18

The grace of our Lord Jesus Christ be with you all — the final benediction (charis) mirrors the opening; grace encircles the entire letter. Christ's transformative power remains the last word, the benediction that sends the community into the uncertain future with confidence.