2 Thessalonians 3

18 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Paul requests prayer for the spread of the word and for deliverance from wicked people, expresses confidence in the Lord's faithfulness, and then addresses the problem of those living in idleness. He commands the community to keep away from every brother or sister living irresponsibly, pointing to his own example of working night and day so as not to be a burden. Those who will not work should not eat. Paul instructs the community not to associate with the idle in order to shame them into correction, but also not to treat them as enemies. The letter closes with a prayer for peace and a handwritten greeting that serves as an authentication mark.

What Makes This Chapter Remarkable

The 'no work, no eat' principle (v. 10) is one of the most frequently quoted Pauline sayings in secular discourse, though it is often lifted from its pastoral context. Paul is not articulating a general economic philosophy but addressing a specific problem: some Thessalonians had apparently stopped working, possibly because they believed the parousia was imminent. The closing authentication (v. 17) suggests Paul was aware that letters were being circulated under his name (cf. 2:2).

Translation Friction

The severity of the disciplinary measures (vv. 6, 14-15) reflects Paul's concern that idleness was disrupting the entire community. The balance between 'do not associate' and 'do not regard as an enemy' defines the tension of redemptive discipline. We render without softening the sharpness of Paul's instruction.

Connections

The idle/disorderly problem was already flagged in 1 Thessalonians 4:11-12 and 5:14. Paul's appeal to his own manual labor (v. 8) parallels 1 Thessalonians 2:9 and 1 Corinthians 9:3-18. The authentication in verse 17 connects to Galatians 6:11 and Colossians 4:18.

2 Thessalonians 3:1

Τὸ λοιπόν, προσεύχεσθε, ἀδελφοί, περὶ ἡμῶν, ἵνα ὁ λόγος τοῦ κυρίου τρέχῃ καὶ δοξάζηται καθὼς καὶ πρὸς ὑμᾶς,

Finally, brothers and sisters, pray for us, that the word of the Lord may spread rapidly and be honored, just as it was among you,

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

Notes & Key Terms

Translator Notes

The verb trechē ('may run') is athletic imagery — the word of the Lord is personified as a runner in a race (cf. Psalm 147:15, 'His word runs swiftly'). The verb doxazētai ('may be glorified, honored') indicates that the word achieves its purpose and is received with respect. Paul asks for prayer not for his personal safety but for the mission's success.
[TCR Cross-Reference] Quotes Psalm 147:15. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

2 Thessalonians 3:2

καὶ ἵνα ῥυσθῶμεν ἀπὸ τῶν ἀτόπων καὶ πονηρῶν ἀνθρώπων· οὐ γὰρ πάντων ἡ πίστις.

That we may be delivered from unreasonable and corrupt people — for all people have not faith.

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

Notes & Key Terms

Translator Notes

The adjective atopōn ('out of place, improper, wicked') literally means 'having no place' — people who are morally displaced. Combined with ponērōn ('evil, malicious'), it describes active opposition to the gospel. The understated conclusion — 'not everyone has faith' (ou gar pantōn hē pistis) — is almost ironic in its simplicity, acknowledging that the gospel will be resisted.

2 Thessalonians 3:3

πιστὸς δέ ἐστιν ὁ κύριος, ὃς στηρίξει ὑμᾶς καὶ φυλάξει ἀπὸ τοῦ πονηροῦ.

But the Lord is faithful; he will strengthen you and guard you from the evil one.

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

Notes & Key Terms

Translator Notes

The wordplay between pistis ('faith,' v. 2) and pistos ('faithful,' v. 3) is deliberate: not all people have faith, but the Lord is faithful. The phrase apo tou ponērou could mean 'from evil' (abstract) or 'from the evil one' (personal — Satan). Given the eschatological context of the letter and the reference to the 'lawless one' in chapter 2, 'the evil one' is more likely.

2 Thessalonians 3:4

πεποίθαμεν δὲ ἐν κυρίῳ ἐφ' ὑμᾶς, ὅτι ἃ παραγγέλλομεν καὶ ποιεῖτε καὶ ποιήσετε.

And we have confidence in the Lord about you, that you are doing and will continue to do what we command.

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

Notes & Key Terms

Translator Notes

Paul's confidence is 'in the Lord' (en kyriō), not merely in the Thessalonians' character — divine faithfulness undergirds human obedience. The verb parangellomen ('we command') is the same military-order language used in 1 Thessalonians 4:2, emphasizing apostolic authority.

2 Thessalonians 3:5

Ὁ δὲ κύριος κατευθύναι ὑμῶν τὰς καρδίας εἰς τὴν ἀγάπην τοῦ θεοῦ καὶ εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ.

May the Lord direct your hearts to the love of God and to the steadfastness of Christ.

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

Notes & Key Terms

Translator Notes

The optative kateuthynai ('may he direct') is a prayer-wish (cf. 1 Thessalonians 3:11). The two goals are: tēn agapēn tou theou ('the love of God') — possibly God's love for them or their love for God — and tēn hypomonēn tou Christou ('the steadfastness/endurance of Christ') — possibly Christ's own endurance as an example or the endurance that comes from Christ. The genitives are deliberately ambiguous, encompassing both divine gift and human response.

2 Thessalonians 3:6

Παραγγέλλομεν δὲ ὑμῖν, ἀδελφοί, ἐν ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ στέλλεσθαι ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος καὶ μὴ κατὰ τὴν παράδοσιν ἣν παρελάβοσαν παρ' ἡμῶν.

Now we command you, brothers and sisters, in the name of our Lord Jesus Christ, to keep away from every brother or sister who lives irresponsibly and not according to the tradition that they received from us.

KJV 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.

Notes & Key Terms

Translator Notes

The adverb ataktōs ('disorderly, irresponsibly') is a military term for a soldier who abandons his post or breaks formation (cf. 1 Thessalonians 5:14). In this context it refers specifically to refusing to work (vv. 10-11). The verb stellesthai ('to keep away from, to withdraw from') prescribes social distancing as a disciplinary measure. The 'tradition' (paradosis) they violate is Paul's example and instruction regarding manual labor.

2 Thessalonians 3:7

αὐτοὶ γὰρ οἴδατε πῶς δεῖ μιμεῖσθαι ἡμᾶς, ὅτι οὐκ ἠτακτήσαμεν ἐν ὑμῖν

For you yourselves know how you ought to imitate us, because we were not idle among you,

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

Notes & Key Terms

Translator Notes

The verb ētaktēsamen ('we were disorderly, we were idle') is the verbal form of the same root as ataktōs in verse 6. Paul presents his own conduct as the pattern (cf. 1 Thessalonians 2:9-10). The obligation to imitate (mimeisthai) implies that apostolic behavior, not just apostolic teaching, carries normative authority.

2 Thessalonians 3:8

οὐδὲ δωρεὰν ἄρτον ἐφάγομεν παρά τινος, ἀλλ' ἐν κόπῳ καὶ μόχθῳ νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν·

We did not eat anyone's food without paying for it. Instead, we labored and toiled day and night so we would not be a burden to any of you.

KJV 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:

Notes & Key Terms

Translator Notes

The phrase dōrean arton ('bread for free') is an idiom for receiving support without contributing. Paul's language nearly verbatim repeats 1 Thessalonians 2:9 (kopon kai mokhthon, 'toil and hardship'), reinforcing consistency between the two letters. The right to financial support was legitimate (v. 9), but Paul chose to forgo it for pedagogical purposes.

2 Thessalonians 3:9

οὐχ ὅτι οὐκ ἔχομεν ἐξουσίαν, ἀλλ' ἵνα ἑαυτοὺς τύπον δῶμεν ὑμῖν εἰς τὸ μιμεῖσθαι ἡμᾶς.

Not that we do not have the right, but to give you ourselves as an example to imitate.

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

Notes & Key Terms

Translator Notes

Paul explicitly acknowledges his exousia ('right, authority') to receive financial support — he develops this argument at length in 1 Corinthians 9:3-14. His voluntary renunciation was strategic: he wanted to establish a visible pattern (typon, 'example, model') of self-supporting labor that the congregation could follow.

2 Thessalonians 3:10

καὶ γὰρ ὅτε ἦμεν πρὸς ὑμᾶς, τοῦτο παρηγγέλλομεν ὑμῖν, ὅτι εἴ τις οὐ θέλει ἐργάζεσθαι μηδὲ ἐσθιέτω.

For even when we were with you, we used to give you this command: if anyone is not willing to work, let that person not eat.

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

Notes & Key Terms

Translator Notes

The conditional ei tis ou thelei ergazesthai ('if anyone is not willing to work') specifies unwillingness, not inability — Paul is addressing those who refuse to work, not those who cannot. The imperfect parēngellomen ('we used to command') indicates this was repeated instruction during Paul's visit. The principle may draw on a Jewish proverbial tradition (cf. Genesis Rabbah 2:2: 'If I do not work, I do not eat'). The command is pastoral, not economic theory — it addresses a specific community problem.

2 Thessalonians 3:11

ἀκούομεν γάρ τινας περιπατοῦντας ἐν ὑμῖν ἀτάκτως, μηδὲν ἐργαζομένους ἀλλὰ περιεργαζομένους·

For we hear that some among you are living irresponsibly, not busy at work but busybodies.

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

Notes & Key Terms

Translator Notes

Paul employs a pointed wordplay: mēden ergazomenous alla periergazomenous — literally 'not working but over-working,' meaning 'not doing their own work but meddling in others' work.' The English 'not busy but busybodies' captures the pun. The problem is not just laziness but its byproduct: idle people who meddle in others' affairs, disrupting the community.

2 Thessalonians 3:12

τοῖς δὲ τοιούτοις παραγγέλλομεν καὶ παρακαλοῦμεν ἐν κυρίῳ Ἰησοῦ Χριστῷ ἵνα μετὰ ἡσυχίας ἐργαζόμενοι τὸν ἑαυτῶν ἄρτον ἐσθίωσιν.

Now such people we command and encourage in the Lord Jesus Christ to work quietly and eat their own bread.

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

Notes & Key Terms

Translator Notes

Paul combines authority (parangellomen, 'we command') with pastoral warmth (parakaloumen, 'we encourage'). The phrase meta hēsychias ('with quietness') echoes 1 Thessalonians 4:11 — living quietly means minding one's own affairs. 'Eat their own bread' (ton heautōn arton esthiōsin) means earn their own livelihood rather than depending on the community's resources.

2 Thessalonians 3:13

Ὑμεῖς δέ, ἀδελφοί, μὴ ἐγκακήσητε καλοποιοῦντες.

As for you, brothers and sisters, do not grow weary of doing good.

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

Notes & Key Terms

Translator Notes

The verb enkakēsēte ('grow weary, lose heart, give up') acknowledges the real temptation: when some members exploit communal generosity, the generous may become disillusioned. Paul addresses this directly — the irresponsibility of some must not extinguish the generosity of others.

2 Thessalonians 3:14

εἰ δέ τις οὐχ ὑπακούει τῷ λόγῳ ἡμῶν διὰ τῆς ἐπιστολῆς, τοῦτον σημειοῦσθε μὴ συναναμίγνυσθαι αὐτῷ, ἵνα ἐντραπῇ·

If anyone does not obey what we say in this letter, take note of that person and do not associate with him, so that he may be put to shame.

KJV 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.

Notes & Key Terms

Translator Notes

The verb sēmeiousthe ('take note of, mark, identify') suggests a formal process of community recognition — the person is publicly identified. The verb synanamiggysthai ('to associate with, to mingle with') denotes social interaction, particularly shared meals. The purpose clause hina entrapē ('so that he may be ashamed') reveals the goal is redemptive, not punitive — shame is meant to produce change, not permanent exclusion.

2 Thessalonians 3:15

καὶ μὴ ὡς ἐχθρὸν ἡγεῖσθε, ἀλλὰ νουθετεῖτε ὡς ἀδελφόν.

Yet do not regard him as an enemy, but warn him as a brother.

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

Notes & Key Terms

Translator Notes

This verse provides the critical guardrail for the discipline of verse 14. The person under discipline remains adelphos ('brother') — a family member in need of correction, not an outsider to be rejected. The verb noutheteite ('warn, admonish, counsel') implies instruction aimed at change of behavior, not condemnation. The tension between social exclusion (v. 14) and fraternal correction (v. 15) defines the narrow path of redemptive discipline.

2 Thessalonians 3:16

Αὐτὸς δὲ ὁ κύριος τῆς εἰρήνης δῴη ὑμῖν τὴν εἰρήνην διὰ παντὸς ἐν παντὶ τρόπῳ. ὁ κύριος μετὰ πάντων ὑμῶν.

Now may the Lord of peace himself give you peace at all times in every way. The Lord be with you all.

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

Notes & Key Terms

Translator Notes

The title 'Lord of peace' (ho kyrios tēs eirēnēs) parallels 'God of peace' (1 Thessalonians 5:23), applying a divine title to Christ. The double emphasis — dia pantos ('at all times') and en panti tropō ('in every way') — asks for peace that is both continuous and comprehensive. After a letter dealing with eschatological anxiety and community conflict, the prayer for total peace is especially apt.

2 Thessalonians 3:17

Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου, ὅ ἐστιν σημεῖον ἐν πάσῃ ἐπιστολῇ· οὕτως γράφω.

This greeting is in my own hand — Paul's. This is the mark in every letter of mine; this is how I write.

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

Notes & Key Terms

Translator Notes

Paul typically dictated his letters through a secretary (amanuensis; cf. Romans 16:22) and then added a greeting in his own handwriting as authentication. Given the concern about forged letters in 2:2, this authentication takes on special urgency. The phrase sēmeion en pasē epistolē ('a sign in every letter') establishes Paul's handwriting as a security feature for all his correspondence.

2 Thessalonians 3:18

Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πάντων ὑμῶν.

May the grace of our Lord Jesus Christ remain with all of you. Amen.

KJV The grace of our Lord Jesus Christ be with you all. Amen.

Notes & Key Terms

Translator Notes

The closing benediction matches the standard Pauline formula. The SBLGNT does not include 'Amen,' which appears in later manuscripts. The word pantōn ('all') may carry special weight after a letter about community discipline — grace extends to the entire congregation, including those under correction.

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