Verse by Verse

¹⁶ Now may the Lord of peace Himself give you peace always in every way. The Lord be with you all.

¹⁷ The salutation of Paul with my own hand, which is a sign in every epistle; so I write.

¹⁸ The grace of our Lord Jesus Christ be with you all. Amen.

Now (v.16) — Paul did his best to ease the Thessalonians’ fears and settle the unrest in the church caused by busybodies, so now he pointed them to the resource that could make it possible—the Lord. (See 1 Thessalonians 5:23.)

Himself (v.16) — giving emphasis to “the Lord of peace,” the only one who could offer real peace. It also conveys God’s personal concern for His own.

peace (v.16) — The prayer is not for the cessation of persecution, nor yet of the internal disorders from which they suffered, but for that calm of heart which comes of faith in God and is independent of circumstances. — Vine, page 136.

always (v.16) = through all, continually

The salutation of Paul with my own hand (v.17) — It’s likely that Paul dictated the letter to someone else who wrote the actual words, but Paul took the pen and signed his own name at the bottom.

sign (v.17) — Like a signature on a check, Paul’s signature on a letter proved its authenticity.

In every one of Paul’s epistles, except that to the Hebrews, he signs his name personally, always at the opening and thrice also at the close (1 Corinthians, Colossians, and 2 Thessalonians). He learned to do this early in his writing career, for it was at Thessalonica that someone had forged his name to a letter, or had in some way made it appear that he had written it. — Stam, page 144.

⁶ But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which he received from us.

⁷ For you yourselves know how you ought to follow us, for we were not disorderly among you;

⁸ nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you,

⁹ not because we do not have authority, but to make ourselves an example of how you should follow us.

¹⁰ For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat.

¹¹ For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies.

¹² Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread.

¹³ But as for you, brethren, do not grow weary in doing good.

¹⁴ And if anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed.

¹⁵ Yet do not count him as an enemy, but admonish him as a brother.

withdraw (v.6) — used of the furling of a sail — shrinking away from a person or thing (used in the same sense in Galatians 2:12).

walks (v.6) — referring to all the activities of life

disorderly (v.6, 7, and 11) — a military term for being out of rank, insubordinate

traditions which he received from us (v.6) — see explanation in post on 2 Thessalonians 2:15

you yourselves know (v.7) — knowledge received by observation

you ought to follow us (v.7) — In 1 Thessalonians 1:6, Paul referred to how the Thessalonians followed him for salvation. Now he told them to continue following him in order to walk correctly

eat anyone’s bread (v.8) — a synecdoche for “were maintained,” “were taken care of” — Paul was contrasting his behavior with those in the church who were living off others

with labor and toil night and day (v.8) — toil resulting in weariness —  Paul was probably tentmaking at night and ministering during the day — Acts 18:3; Acts 20:34-35; 1 Thessalonians 2:9

right (v.9) = an inherent and self-evident freedom and authority. As an apostle, Paul had the freedom and authority to demand that the Thessalonians take care of his needs, but he didn’t. He worked for his keep as an example to them.

for even (v.10) — Even before Paul wrote the first epistle. Perhaps he had observed the tendency of some in the church to be idle and allow others to take care of them, and that may have been why he worked for his own keep.

will not work (v.10) — refuses to work, is not willing to work

neither shall he eat (v.10) — Paul was forbidding the mistaken charity that encourages indolence and degrades those who receive it.

not working at all, but are busybodies (v.11) — the play upon words used cannot be reproduced in a literal translation though it may be attempted in a paraphrase, such as “some that are not busy people, but are busybodies,” or “some that are not busy in their own business but are over-busy in other people’s business.” This figure of speech is called paronomasia, and is used to give “cheerful liveliness to the language, or greater emphasis to the thought.” It is of frequent occurrence in Paul’s epistles. — Vine, page 134.

we command and exhort through our Lord Jesus Christ (v.12) — again exercising his apostolic authority and referring to the Lord as the one who gave him that authority

work in quietness (v.12) — see 1 Thessalonians 4:11 — In contrast with the noisiness of the busybodies

In commanding them to follow him by working, we see a dispensational difference. While here on earth ministering to the Jews (Matthew 15:24) the Lord told His followers to quit their jobs (Matthew 4:18-19; Luke 5:27). This was because the Lord preached “the kingdom of heaven is at hand” (Matthew 4:17), and He meant the kingdom in which Israel would be a kingdom of priests (Exodus 19:6). And what do we know about priests? The priests, the Levites, had no inheritance in the promised land (Deuteronomy 18:1), no way of supporting themselves other than the tithes of the other 11 tribes. But in the kingdom of heaven on earth, all Jews will be priests (Isaiah 66:20) and live off the support of the tithes of the Gentiles (Isaiah 61:6). This is why the Lord told His followers to quit their jobs, to be ready to be priests in the kingdom.

But Paul says that we are to follow the Lord as he followed Him (1 Corinthians 11:1). To follow the Lord today you have to keep working in order to have “lack of nothing” (1 Thessalonians 4:11-12). This too is a dispensational difference. God has never wanted His children to lack for the basic necessities of food and clothing (1 Timothy 6:8), but the means by which we obtain these things has changed. To have “lack of nothing” in Moses’ day, you had to collect manna (Exodus 16:15-18; Deuteronomy 29:5). When the Lord sent the 12 out to preach without provisions, they didn’t lack (Luke 22:35), since the people they ministered to supported them as He said they would. At Pentecost they had no lack because they pooled their resources (Acts 4:34-35). But to have no lack in the dispensation of grace, you have to go to work! — Kurth

But as for you, brethren (v.13) — speaking to the orderly members of the church

if anyone does not obey our word in this epistle (v.14) — The exhortation of 1 Thessalonians 4:11 had been disregarded by some who, perhaps, claimed to be better exponents of the apostle’s mind than the recognized leaders of the church, and who refused to acknowledge the authority of a letter. With such the apostle deals explicitly, the letter had all the authority of the spoken word. — Vine, page 135.

__________

note that person (v.14) — continuous tense, suggesting that no hasty conclusion was to be drawn from an act, but that the course and general conduct was to be observed. — Vine, page 135.

do not keep company with him (v.14) = do not mingle with and among, do not hold free intercourse with (see 1 Corinthians 5:9, 11, where the word is used in the same sense)

as a brother (v.15) — because he is a brother. The goal was to restore the disorderly person to right thinking and right behavior, not to punish him or drive him away

1 Finally, brethren, pray for us, that the word of the Lord may run swiftly and be glorified, just as it is with you,

² and that we may be delivered from unreasonable and wicked men; for not all have faith.

³ But the Lord is faithful, who will establish you and guard you from the evil one.

⁴ And we have confidence in the Lord concerning you, both that you do and will do the things we command you.

⁵ Now may the Lord direct your hearts into the love of God and into the patience of Christ.

Finally (v.1) = lit. “for the rest,” not necessarily implying that the letter is drawing to a close, but marking a transition in the subject matter.

may run (v.1) — indicating free and rapid progress

glorified, just as it is with you (v.1) — Paul was probably referring to the effectiveness of the word in turning men to Christ, as it had with the Thessalonians (1 Thessalonians 1:6-10).

that we may be delivered (v.2) — The apostle … had already received the divine assurance of personal safety while he remained in Corinth [but that] did not make him independent of the prayers of the saints to this very end. The knowledge of God’s will and purpose does not render prayer superfluous. — Vine, page 131.

__________

At Corinth … a concerted effort was made by the Jews of the synagogue, to have [Paul] condemned by the Roman proconsul and cast into prison, so as to restrain his testimony. It is interesting to notice, however, that Crispus, the chief ruler of the synagogue when Paul departed to the Gentiles, and Sosthenes, the next chief ruler, who was so soundly beaten before Gallio’s court, both evidently came to trust in Christ (See Acts 18:8, 17; 1 Corinthians 1:1). — Stam, page 138.

unreasonable (v.2) = lit., “out of place,” perverse, capable of outrageous conduct. Referring to their behavior

evil (v.2) = malignant, bad in influence and effect. Referring to their character. In Greek, it would read “these unreasonable and wicked men,” indicating that Paul had particular men or a particular class of men in mind, and that the Thessalonians would understand who they were—almost always the Jews.

not all have faith (v.2) — in the sense of “few do”

In Greek, the end of v.2 and beginning of v.3 reads, “Not all have faith, faithful, however, is the Lord,” emphasizing the contrast between faithless men and the faithful God.

establish you (v.3) — Paul had been talking about himself, but now returned to his readers.

the evil one (v.3) — Satan, who opposes the gospel

confidence in the Lord concerning you (v.4) — It seems clear that the meaning is “we have confidence in you, not indeed because of any natural stability of character but because of your relationship with the Lord, the sufficient source of power for all His people.” — Vine, page 132.

the things we command you (v.4) — Probably not the things he was just referring to (prayer) but the things he had told them when he was with them. As an apostle, Paul had the authority to command.

Paul was confident the Thessalonians were already doing what he commanded even though he was gone. Compare this to how Moses predicted after he left, that the Israelites would cease to obey (Deuteronomy 31:217-29), and that was the pattern under the Law (Judges 2:18-19). Under grace, God’s people do “much more” in the absence of a spiritual authority (Philippians 2:12). There are commands under grace, Pauline commands (1 Corinthians 14:37). Paul makes over 600 imperative command statements, some of which sound like the ten commandments (1 Thessalonians 4:2-3), of which he repeats 9 of the 10. — Kurth

direct (v.5) = make straight

While a too rigid exegesis is to be avoided, it may be permissible to paraphrase: “the Lord teach and enable you to love as God loves, and to be patient as Christ is patient (v.5).” — Vine, page 132.

__________

It is highly significant that in all of Paul’s epistles he never once mentions his deep love for God or for the Lord Jesus Christ. Rather he consistently extols God’s love for him.  Stam, page 139.

¹³ But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth,

¹⁴ to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ.

¹⁵ Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or our epistle.

¹⁶ Now may our Lord Jesus Christ Himself, and our God and Father, who has loved us and given us everlasting consolation and good hope by grace,

¹⁷ comfort your hearts and establish you in every good word and work.

In the New Testament the world is frequently said to be the object of the love of God (John 3:16; Romans 5:8, e.g., it is never said to be the object of the love of Christ. His love to the world was expressed in His death, indeed, but, save in the incident recorded in Mark 10:21, His love is always mentioned with reference to those who believe, whether individually (Galatians 2:20), or collectively the local church (Revelation 3:9), and the church which is His body (Ephesians 5:25). — Vine, page 125.

from the beginning (v.13) — perhaps with the sense of “first fruits,” as the Thessalonians were among the first Gentiles who received the gospel.

for salvation (v.13) — in contrast with the judgment of those who don’t believe

sanctification (v.13) — separation to God by the Holy Spirit

The ministry of the Holy Spirit, which begins with revealing the truth of the gospel to the individual, continues to guide the believer into all truth (John 16:13), “renewing him unto knowledge” (Colossians 3:10); hence, the apostle’s prayers for the converts in Philippians 1:9-10; Colossians 1:9. When they were called through the gospel, it was that they “might know the truth and that the truth might make them free” (John 8:32). — Vine, page 127.

__________

In closing the doctrinal part of this epistle, the Apostle emphasized the vast difference between the outlook for God’s beloved people and for those who have rejected His love and His Son, the Lord Jesus Christ.

First, the word “salvation” should … be carefully considered in its context. Salvation from what? … What subject has the Apostle been concerned with? The clear answer is the rapture of God’s people to be with Christ and the subsequent manifestation of His wrath upon a Christ-rejecting world.

In the light of the context, then, the “salvation” to which the Apostle refers here is not salvation from eternal judgment, but salvation from “the day of God’s wrath. Note the connective “But” at v.13. …

It is after discussing God’s wrath upon this unbelieving world during the Tribulation, that the Apostle expresses his joy that God has chosen to save believers from this holocaust “through sanctification of the Spirit and belief of the truth.”

Thus we have here yet another evidence that the rapture of the Church will precede the Tribulation, and that the members of Christ’s Body will not be called upon to endure the latter. — Stam, pages 134-135.

__________

We were chosen to this salvation “through sanctification of the Spirit” (v.13). Sanctification means to be set apart to God (Exodus 13:2, 12), and we’ve been set apart to be saved by the pre-tribulation rapture.

Normally sanctification is from the unsaved (1 Corinthians 6:9-11), but here it is from the Jewish kingdom saints who will have to go through the Tribulation. That exact phrase “sanctification of the Spirit” is only elsewhere used by Peter to write to “the … elect according to the fore-knowledge of God the Father, through sanctification of the Spirit” (1 Peter 1:1-2). God foreknew the Jews would go through the Tribulation, so the Spirit sanctified them from us, the people He foreknew would be raptured before it. Peter went on, “that the trial of your faith, being much more precious than of gold…though it be tried with fire” (1 Peter 1:6-7) and that’s Tribulation talk (Zechariah 13:9; 14:1)

This is why Paul went on to say that they’d been chosen to be saved from the Tribulation “through belief of the truth,” Paul’s truth, and why they were called by Paul’s gospel (v.14). If they were called by Peter’s gospel, the Spirit would have separated them to go through the Tribulation. This explains why Paul called us “them who are the called according to His purpose. For whom He did foreknow, He also did predestinate” (Romans 8:28-29). God predetermined that our destination would be in heaven rather than the earth, so He called us by Paul’s gospel to obtain the glory of the pre-tribulation rapture. Saved Jews under the kingdom program were also called to obtain glory but only after they have “suffered” the Tribulation (1 Peter 5:10). — Kurth

into which (v.14) — salvation

Paul is not thanking God that He saved them from Hell. The word “salvation” has different meanings. Israel was saved from the Egyptians (Exodus 14:13; Jude 1:5). Paul talked about being saved from a storm (Acts 27:31). And in the Thessalonian epistles, “salvation” can refer to salvation from the Tribulation. “For God hath not appointed us to wrath, but to obtain salvation by our Lord” (1 Thessalonians 5:9). You don’t have an appointment to obtain salvation from Hell—you obtained it when you believed. But you have an appointment to obtain salvation from the Tribulation by the “salvation” of the Rapture (Romans 13:11).

And it is this salvation to which we were chosen, not salvation from Hell. True, the Bible says “He hath chosen us in Him before the foundation of the world” (Ephesians 1:4), but it doesn’t say we were chosen to be in Christ, it says we were chosen—in Christ. Christ is God’s elect. — Kurth

by our gospel (v.14) — the gospel of grace which Paul preached

for the obtaining of the glory of our Lord Jesus Christ (v.14) — defining the gospel that Paul preached

In v.14 [Paul] declares that the Thessalonian saints were “called” to this position as God’s beloved, by his gospel, “the gospel of the grace of God.” How often throughout his epistles, he insists upon this and upon the distinctiveness of his apostleship! Moreover, this glad message eventuated for them in “the obtaining of the glory of our Lord Jesus Christ.” Now they, with Paul and the other members of the Body, could “rejoice in hope of the glory of God” (Romans 5:2). — Vine, page 135.

glory (v.14) = the outward and visible expression of what is inward and essential

therefore (v.15) — since they were sure of their salvation — Paul urges the Thessalonians to live according to God’s plan for their glorification rather than in lawlessness, which was pressuring them and from which they suffered.

stand fast (v.15) — continuous tense

The word “fast” (v.15) can mean firm or secure, as in how God set the mountains securely in place (Psalm 65:5-6). So when Paul tells us to “stand fast” in the knowledge that God has chosen us to salvation from the Tribulation (vs.13-14), we should stand in that truth as firmly as a mountain. Did you know Paul always told people to stand fast in things in which they weren’t standing fast.

He told the Corinthians to “stand fast in the faith” because they had departed from the faith when they ceased believing in the resurrection (1 Corinthians 15:32). He told the Galatians to “stand fast in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage” (Galatians 5:1), the yoke of bondage being the Law of Moses. They had forgotten that “we are not under the law, but under grace” (Romans 6:15). The apostle told the Philippians to “stand fast in one spirit, with one mind striving together for the faith of the gospel” (Philippians 1:27), because two ladies were feuding (4:2) and the church was taking sides. But Paul told the Thessalonians to stand fast in the knowledge of the pre-tribulation rapture because they weren’t standing fast in it, due to a letter that someone wrote them and signed Paul’s name to (2:1-2). — Kurth

hold (v.15) = to exert strength upon

traditions (v.15) = a handing on, that which has been handed down. In the early days of the age of grace, many of the teachings of Paul hadn’t yet been written down. Believers had to rely on the things they had heard him say (v.5)—things that Paul had heard from God and had handed down to them. Later, when the teachings had been written down and distributed, Paul no longer talked of tradition but of doctrine (1 Timothy 6:20; 2 Timothy 1:12-14). They did, however, have his first letter, which he refers to in v.15 as “our epistle.” The “our” refers to both the spoken word and the epistle—they were to listen to what Paul had to say because God had chosen him to spread the gospel of grace.

How the Apostle keeps exhorting these believers not to falter in their faith in the Lord’s coming for them before the Tribulation breaks! This [was] doubtless because of the persecutions they were suffering. But since Paul’s word to them is also God’s Word to us, we should regard this as an appeal to us today not to be led astray from this precious truth, or to lose it as our “blessed hope.” — Stam, pages 135-136.

__________

Himself (v.16) — occupies a position of emphasis. … The powers of evil so far outmatch the saints in subtlety and strength that the fullest knowledge of the progress of evil and the doom of Antichrist would itself avail them little. Once again, therefore, the apostle commend them to God that they might be by Him directly cheered and maintained in the evil day. — Vine, pages 128-129

loved (v.16) = agape — timeless and immutable

gave us … through [lit., “in”] grace — freely, not in discharge of obligation but without constraint of any kind. The tense is “point,” fixing the attention on the time when the love was manifested in the coming of Christ into the world. — Vine, page 129

everlasting (v.16) — a reminder that their suffering was temporary but God’s peace and comfort are eternal

consolation (v.16) = easing of grief and encouragement

good (v.16) — because it cheers and encourages those who have it

hope (v.16) = the happy anticipation of good. For a believer, hope is knowledge—faith in the future, in what God has promised and will carry out.

in every good work (v.17) = beneficial, useful, helpful word and work (Colossians 3:17)

⁹ The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders,

¹⁰ and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved.

¹¹ And for this reason God will send them strong delusion, that they should believe the lie,

¹² that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.

The apostle, having carried his readers directly to the climax toward which the forces of evil and of good are even now working, returns to indicate the hidden source of the Antichrist’s power, and to describe the way in which he will manifest it, and the effect upon men generally. Antichrist’s “parousia,” in strict accord with the meaning of the word, is the period of his supremacy, beginning with his revelation to the world. — Vine, page 123

working (v.9) = energy

of Satan (v.9) — The Antichrist won’t be working in his own power, but in that of Satan.

signs (v.9) = token, or indication

wonders (v.9) = something strange, exceptional, causing the beholder to marvel.

The same words (power, signs, and wonders) occur together concerning the works of the Lord Jesus (Acts 2:22), and the apostles (Romans 15:19; 2 Corinthians 12:12). “Power” declares its source to be supernatural; “sign” expresses its purpose and appeals to the understanding, “wonder” describes its effect upon the observer and appeals to the imagination. — Vine, page 123.

lying (v.9) — the miracles will be real miracles, but their purpose will be to deceive men into believing Antichrist is deity.

those how perish (v.10) = lit. “the perishing” in the present, continuous tense

the love of the truth (v.10) — “the word of the truth of the gospel” (Colossians 1:5). The perishing don’t simply fail to receive or understand the truth—they don’t desire to know it.

When Antichrist comes he will come with “all deceivableness of unrighteousness.” So when he claims to be Israel’s Christ, the unsaved will be deceived by him. After all, if even the elect can barely escape his deceit (Matthew 24:24), the unsaved don’t stand a chance.

Specially since Paul says this deceivableness is “in” the unsaved who perish. That means Satan will have an inside man in that day. He’ll have Antichrist working from without “with all power, and signs,” and from within the unsaved in their natural inclination to be deceived by him. — Kurth

for this reason (v.11) — because the aren’t interested in the truth—they love darkness rather than light (John 3:19)

When men persistently refuse to obey the truth they soon become incapable of perceiving it. It was because men refused to have God in their knowledge that He gave them up to a reprobate mind, i.e., a mind bound to lead them astray, inasmuch as it was no longer controlled by Him (Romans 1:28). But plainly more is intended than merely to say that God permits men to be deceived. The retributive justice of God is not arbitrary; sin and its punishments are related as cause and effect. … Inasmuch as God is the source of the laws under which men live, He is also the source of all the consequences to men of their violation of those laws. — Vine, page 124.

__________

It won’t be God’s fault [that the perishing] didn’t receive the love of the truth, for if they didn’t receive it, that means it was offered to them. The “truth” is Christ (John 14:6), and they won’t receive Him for the same reason they didn’t receive Him when He was here, they love sin and know He’s against it (John 3:19-20). If they don’t receive the love of the Lord they will be “anathema,” or cursed (cf. 1 Corinthians 16:22). — Kurth

__________

that they should believe (v.11) = lit. “unto the believing, i.e., with the foreseen and intended result that they should believe [the lie]. — Vine, page 124.

who did not believe the truth (v.12) — Because they refused to believe it; the negative used here expresses more than the fact that they did not believe the truth, what exposed them to this judgment was their refusal to believe it.

pleasure (v.11) = free and deliberate choice

The sin that involves men in this catastrophe is not intellectual, unwillingness to exercise the reasoning powers; it is moral, the love of evil. Distaste for the truth leads to its rejection; God in retributive justice sends a working of error to those who love error, this they gladly accept, yielding themselves to it and cooperating with it until they are overtaken by the climax in which the righteous judgment of God is expressed. — Vine, page 125.

__________

[Keep in mind] our Lord’s words in John 5:43: “I am come in My Father’s name, and ye receive Me not; if another shall come in his own name, him ye will receive.” This prediction will be tragically fulfilled at the rise of Antichrist.

Antichrist will not be immediately “consumed” and “destroyed.” For some years he will be permitted to deceive the world “with power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.”

Then, it should—but will not—dawn on the masses that the working of miraculous signs does not necessarily prove divine authorization! But this will not dawn on the masses because it was not their desire to know the truth, but to go on in their own willful way. This is why God will finally give them over the “the big lie.”

Note: the Apostle refers to “them that perish because they received not the love of the truth, that they might be saved.” Consider thoughtfully those words. He puts the blame squarely on them. They were not deprived of faith so that they could not be saved. They rejected “the love of the truth that they might be saved.”

And it is “for this cause”—because of their rejection of the truth and the love behind it, and their desire for a lie, that “God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness.”

Will God tell a lie? Certainly not, but He will give rebellious men up to a lie. Just as he gave the Gentile world up to the sin and darkness and superstition of idolatry millenniums ago (Romans 1:24, 26, 28) so, at the close of the dispensation of grace He will give the world up again by allowing Antichrist to appear with his “big lie.” — Stam, pages 132-133.