II Thessalonians 3:6-18
I.
II
Thessalonians 3:6-12
a.
V.
6
i.
Parangellomen here means
“command”
ii.
To
disobey is to go against not just Paul, but Jesus Christ as well
iii.
Stellesthai, “withdraw”, or
literally to furl a sail or gird a robe
iv.
Ataktos means not just “idleness”,
but disorderliness.
v.
They
had received the tradition they should be living according to
vi.
This
way of living as a community is unsustainable.
b.
V.
7
i.
Paul
offers up himself and his co-workers as examples to be imitated
ii.
Cf.
I Thessalonians 2:9
c.
V.
8
i.
Paul
does not accept support in order to distance himself from charlatans who
fleeced members of society
ii.
Paul’s
example brings to light two things
1.
The
work he engaged in was difficult
2.
He
did so despite his right as an apostle to receive support from the church
iii.
Paul
didn’t accept bread for free, but he did preach the gospel for free
1.
Cf.
II Corinthians 11:7
d.
V.
9
i.
Paul
had the right to be supported, but waved it in order to be an example to them
1.
Cf.
I Corinthians 9:3-18
ii.
Does
Paul intentionally give them this example because of the situation in
Thessalonica?
iii.
Perhaps
he doesn’t want to get entangled in patronage relationships
e.
V.
10
i.
By
using the word “willing”, Paul is allowing for circumstances beyond an individual’s
control such as illness, disability, or tough economic times
ii.
This
would seem to be an on-going problem, and not simply one that crept up after
Paul had left Thessalonica
f.
V.
11
i.
Ergazomenoi= working, periergazomenoi= working intrusively
ii.
They
were “busybodies”, as opposed to being “busy”, showing that their lack of
productivity was a choice
iii.
How
did Paul know the situation? It’s
possible he heard from someone who had come to Corinth from Thessalonica
g.
V.
12
i.
Hesychia refers to
quietness, not silence
ii.
It
is the unruly nature of idleness that disrupts the shalom of the community
II.
II
Thessalonians 3:13-15
a.
V.
13
i.
Paul
may be concerned that the behavior of the few is stifling enthusiasm for
charity
ii.
Doing
what is good is often more than doing what is right
b.
V.
14
i.
This
happens in the context of an honor-shame culture
ii.
It
is probable that the people being referred to are present for the reading of
the letter
iii.
The
purpose of the action is to restore the brother
1.
Cf.
II Corinthians 2:6-7; 7:10
iv.
Would
the restriction apply simply to communion?
1.
Cf.
I Corinthians 5:9-11
c.
V.
15
i.
The
purpose is not to expel them but to keep them in the community
ii.
Paul
is concerned that some might be over-zealous in their “shaming”
iii.
They
might be shamed, but they are still family (“brothers”)
iv.
“Do not disconnect what is said here from what
follows, where having said ‘have nothing to do with him’, he added ‘do not look
on him as an enemy, but warn him as a brother.’
Do you see how he urges us to hate the deed but love the person? For indeed it is the work of the Devil to
tear us apart, and he has always taken great care to destroy love, so that the
means of correction will be gone, the sinner maintained in error and the way of
his salvation blocked.” – John Chrysostom
III.
II
Thessalonians 3:16-18
a.
V.
16
i.
Only
usage of the phrase “Lord of peace” in the NT
ii.
Cf.
Numbers 6:26; Isaiah 26:12-13; Galatians 6:16
iii.
The
Lord be with you all (even the loafers)
b.
V.
17
i.
Cf.
I Corinthians 16:21; Galatians 6:11; Colossians 4:18; Philemon 19
1.
Probably
a reference to the distinctive nature of Paul’s handwriting. Signatures were not a common part of ancient
letters
ii.
Could
this be related to II Thessalonians 2:2?
iii.
“in
all my letters”…how many did he write before this one that we do not have
copies of?
c.
V.
18
i.
Unlike
in I Thessalonians 5:28, Paul wishes for grace to all
ii. “grace” sums up God’s activity in the world, and
in the lives
