# 8: 3-6-09

2 Thessalonians 3:6-18
Today we will be finishing our study of Pauls second letter to the assembly at Thessalonica. We have seen
that this was a fairly new assembly established by Paul maybe a year to a year and a half before this letter
was written. Yet in both of Pauls letters to them, it is apparent that the faith of these believers was
flourishing.
Not only had these Thessalonians turned to the true and Living God from idols (1 Th 1:9) and received the
good news that the missionaries brought the Word of God they were sharing that Word with others in
their community, and even into their surrounding province of Macedonia and beyond that, into the next
province, in Achaia in fact, Paul writes, in every place (1 Th 1:8).
What constrained these Thessalonian believers to share their faith that way? The love of Christ. It was the
love of Christ, that constrained them (2 Cor 5:14), compelling them to share the gospel they could not
keep that Good News they had received all to themselves.
When Paul commended the Thessalonians for their love, he made it clear that theirs was no less than the
love of God (1 Th 1:3, 3:6, 4:9-10; 2 Th 1:3) Gods agape, that gives men what it is that they need. And
what they need above all is to be saved from sin and death through our Lord, Jesus Christ.
The Thessalonian believers poured out their love freely, unconditionally on their fellow citizens, sharing the
gospel with them. And it was proven out that the Thessalonians had the love of God, because their love
continued to flow unabated toward the very ones who had turned upon them, persecuting the believers for
their faith.
But the faith of the Thessalonians stood through all their afflictions. In fact, the persecution that the
believers in Thessalonica suffered only served to purify their faith, and to demonstrate their worthiness to
enter the kingdom of God (2 Th 1:5).
While the believers in Thessalonica expressed their love to their community in sharing the gospel with
them, they expressed an even greater love for one another, their fellow members in the Body of Christ. This
love was manifested also toward the missionaries even after their departure from that city, as Timothy
brought back tender words of reassurance to Paul concerning their regard for him and the others who had
shared the gospel with them.
There is a unique bond between fellow members of Christs Body. They are all sons of one Father God
and so share the same spiritual Life. This enables members of the Body to have brotherly love for one
another philadelphia in addition to agape love. The key characteristic of brotherly love is to be likeminded for members of Christs Body all have the mind of our Heavenly Head Christ.
With brotherly love, there is concern for the welfare, not just of another individual, but for the whole family
the Body of Christ. The welfare of the Body is the welfare of each member because they all share the
same spiritual Life.
How is brotherly love seen, in the Body of Christ? It is seen as harmony and unity the members of
Christs Body all serving one another in love, in submission to the Head, Christ who knows whats good
for His Body. In a local assembly, such as in Thessalonica, each member of the assembly should reflect
this brotherly love because theyre all part of the same family the household of faith (Gal 6:10).

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Paul communicated in his first letter that the assembly in Thessalonica did have brotherly love (1 Th 4:9);
and in his second letter, we learn that this love for one another was abounding within the assembly (2 Th
1:3).
But an assembly is made up of individuals; and between Pauls two letters, we understand that there were
some individuals in the assembly in Thessalonica who were not manifesting this brotherly love. Paul writes
concerning these individuals as he finishes his second letter.
In this letter, Paul had just concluded his remedial teaching on the order of end time events. Then he
sought to reassure the Thessalonian believers, who were shaken up in thinking they had actually entered the
Day of the Lord.
Paul made it clear to the believers that they would never, ever see that judgment, for Jesus had secured their
salvation, by which they were delivered from the wrath that is to come (1 Th 1:10); this was their
everlasting consolation.
Paul then encouraged the Thessalonian believers to do their part: to stand fast on what Jesus had done for
them; and to hold on to the traditions they had been taught, speaking of Pauls teaching, which was the
teaching handed down from Jesus.
We learned last week that Paul wrote a few lines (2 Th 3:4-5) to prepare the hearts of the Thessalonians for
what he would say next for he will lastly be addressing this issue concerning the individuals in the
assembly who were not manifesting brotherly love. Paul expressed his confidence in the Lord for this
assembly in Thessalonica for Paul had already seen the evidence that the Lord, who had begun this good
work, would be faithful to complete it (Phil 1:6).
What was Pauls confidence in the Lord? Verse 4 that the Thessalonian believers were doing, and would
continue to do the things commanded of them by the missionaries. Paul will now issue some definitive
commands to this assembly, as a corrective. But first, he prays for them that the Lord will direct their
hearts into the love of God and into the patience of Christ. It will take both love and patience on their
part to resolve this situation.
3:6 We see that Paul is issuing a command. The word command has a definite military ring to it; this is
an order. Is it Pauls order? No Paul issues this command in the name of our Lord Jesus Christ it is
His command. Notice that Paul uses the full title of God the Son; this is to render his statement as
authoritative as it can possibly be. This is not a suggestion of Pauls; this is not his advice, or counsel; this
is by order of the Lord Jesus Christ.
Who is the Lord commanding? The brethren. The Head is commanding the members of His Body, in
Thessalonica. A body always moves in response to its head; and this Body is to be no different.
And what is the Lords command, to the brethren? That the brethren withdraw. The word here means to
dissociate, or to shrink back. The idea is to cease from having intimate fellowship.

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With whom are the brethren to cease from having intimate fellowship? With every brother who walks
disorderly. That word for disorderly in the Greek refers to a soldier who breaks rank. It means one who
is unruly; in our passage, one who will not keep the commands of the Lord.

This is what Paul is referring to when he writes here of walking disorderly, and not according to the
tradition which he received from us from Paul, and the other missionaries. As mentioned before, the
traditions that Paul gave were his teachings, which were the teachings of Jesus, handed down to him. So to
disobey Pauls teaching was to disobey the Lords teaching thats what it is for a soldier of Christ to not
keep the ranks; to be disorderly or unruly.
Now, you may be thinking, Wait a minute. Ive done that before; Ive disobeyed the Lords teaching. Is
Paul saying that others in the Body of Christ should stop fellowshipping with me, when I do that? Or that I
should not associate with any believer, whom I know has sinned?
The Christ life would be a most lonely life if that were true, wouldnt it? In fact, this is not what Paul is
saying. We need to observe what Paul is specifically referring to here; the context in which he is saying it;
and the history of this situation in the church in Thessalonica.
First of all, Paul is writing about a specific situation that was going on in Thessalonica, which will become
plain as we continue in our passage. The situation was that there were some individuals in the assembly in
Thessalonica who had chosen to stop earning their living, and were living off other members of the
assembly. These were the disorderly, unruly brothers to whom Paul is referring.
You may recall from our study of Pauls first letter to this assembly that this problem had been going on
back at that time, as well, which would have been several months ago (1 Th 4:11-12, 5:14); well be
looking at that again today. This would imply that this particular unruliness had become a habitual sin for
some individuals of this assembly.
This is borne out by Pauls language in verse 6: notice he writes that the brethren are to withdraw from
every brother who walks disorderly. The walk speaks of the conduct. Those being spoken of are unruly in
their conduct. This does not refer to an isolated act, then; this was the way they were conducting their
lives.
Now, there are some who may think, upon reading this, that Paul is being a little harsh here. Hes
commanding all the brethren in an assembly to disassociate themselves from every brother who is unruly;
and the unruliness is that they refuse to earn their living.
Perhaps some may even think, Whats wrong with not working? Its not like its a sin; its just a matter of
personal choice. Perhaps they would choose for themselves to not work, if they could. But God makes it
clear in His Word that man is meant to work.
What is the purpose for which mankind was created? To image God (Gen 1:26-27). Does God work? Yes;
He is always working. Even when He rested from creating the world, He was still working to sustain it.
And mankind was created to image Him; it is by the work of God, done through His creation of mankind,
that God is imaged; that God can be seen.

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When God created the first man, He put him in the garden of Eden, to tend and to keep it (Gen 2:15). God
gave the first man work to do Adam was to cultivate the garden. For what purpose? To bring forth its
produce, for all the plants and trees had been given to mankind for food (Gen 1:29).
Still, mankind would have to work at tilling the garden to obtain their food. Thats hard work. And this
work was given to man to do, by God, before the first man brought sin into the world (Gen 3:6). Work is
not a result of mans sin; and it is not a curse! Good, useful work is a blessing to man; it brings him
satisfaction, and even serves to cultivate his relationship with God.
To His nation, God gave the Sabbath, to rest; but what were they to do on the other days? Six days you
shall labor and do all your work (Ex 20:9). Now, that was for the nation Israel, but the Law is Gods
expressed will. It is His will that man should labor; in fact, to not work is sin.
This is brought out by the many proverbs about the sluggard. What is a sluggard? Someone who is lazy.
Turn to Proverbs chapter 6. The wise Solomon tells the sluggard to go to the tiny ant for instruction.
[Proverbs 6:6-11]
Now turn to chapter 12. Notice the contrast in this, and the next two proverbs.
[Proverbs 12:24] Forced labor speaks of slavery.
[Proverbs 13:4]
[Proverbs 21:25] The contrast shows that there are blessings in obedience, and cursings in disobedience.
You can see Gods thinking reflected in these wise proverbs of Solomon. Clearly, Gods thinking is that
laziness idleness is sin. God did not intend for men to be without purpose, without direction, without
drive, without energy, without effort, without creativity, without productivity without activity!
He wired men for all of these things which work perfectly together to bring about Gods purposes when
all is done in submission to Him. Work apart from God has no value; Jesus said to His disciples, Without
Me you can do nothing (Jn 15:5). Thats why people hate their work; without submission, its just
drudgery.
[Return to Second Thessalonians]
OK so we can see that the Lord intends men to work, and that laziness is sin. But still, there may be
those who think, So what? Whats the big deal? Its not like being lazy is some serious kind of sin.
Well, they would be mistaken. All sin is serious; every sin is an utter violation against our holy God. Each
sin required the Son of God to die to shed His precious blood to pay the penalty that that sin incurred
death.
Those who believe into Jesus and His death in their stead are saved by the washing of regeneration and
the renewing of the Holy Spirit to their spirits (Titus 3:5).
They become partakers of Christs holy Life the Life He died to give them.

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They are freed from all charges of sin and guilt that they had been so rightly accused of, before a just God.
They have been washed, they have been sanctified, they have been justified in the name of the Lord Jesus
and by the Spirit of our God (1 Cor 6:11).
All sin is serious enough to merit the death penalty. Having been freed from all of that by Jesus, can a
Christ One ever consider sin to be a light matter?

And this sin which Paul writes of in Thessalonica was being committed habitually it was how certain
individuals were conducting themselves, in the assembly, on a regular basis.
Such idleness, where individuals were not gainfully employed, and were living off of others, would hardly
escape the notice of those outside of the assembly; the unbelieving citizens of Thessalonica. And some of
these unbelievers both Jew and pagan Gentile were involved in the persecution of the believers in the
city.
Can you see how these unbelievers would use the sin of these few individuals to discredit the entire
assembly? To discredit Paul, Silas and Timothy? To discredit the One in whom they had all put their faith
for salvation the Lord Jesus?
The witness of Jesus in that city was tarnished by this habitual sin; the Light was not freely shining out in
Thessalonica, simply because of these few disorderly individuals.
There was still more. This was not the first time that the problem with these unruly individuals was being
addressed.
v. 7-9 Paul is saying that they the assembly in Thessalonica already know how they ought to follow the
missionaries. The word follow here means to imitate; to follow as an example, or pattern. Paul is
referring specifically to the missionaries example of diligence.
Paul, Silas and Timothy had shown them that diligence while they preached among the Thessalonians; they
were not unruly; they were not idle; but worked night and day. The terms Paul uses labor and toil
denote wearisome effort; slaving and straining.
What we understand is that, between all of the time that Paul and the other missionaries spent preaching the
gospel and teaching the Word, they also worked at their trades, to earn their keep; in Pauls case, that was
tentmaking (Acts 18:3). Paul says they did not eat anyones bread free of charge, meaning they paid for
their food, and possibly even their board; they earned their living; they did not accept support, from the
Thessalonians. Why not? Paul cites two reasons here.
The first was so that the missionaries would not be a burden to the Thessalonians. Paul had already
mentioned this in his first letter to them (1 Th 2:9). In that day, it was not uncommon for itinerant
preachers to use their religion or philosophy for material gain, from the adherents which they cultivated.
Paul would not give the enemies of the gospel in Thessalonica the opportunity to paint him in that light. In
addition, the gospel could be seen in its truest light as Gods free gift to men.

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But there was another reason why the missionaries worked to earn their own living in Thessalonica: it set
the standard of righteousness concerning work for the believers there, for they now serve the living and true
God (1 Th 1:9).
The truth was that Paul and the other missionaries had the right to be supported. Jesus had said, the
laborer is worthy of his wages (Lk 10:7), speaking of those who would supply His disciples with food
lodging, when He sent them out to preach.
Paul also spoke to the Corinthians of this right: for a preacher of the gospel to be supported by those with
whom he shares. Turn to First Corinthians chapter 9. Paul was asserting to the assembly in Corinth his
authority as an apostle of Christ a fact of which some there were, sadly, skeptical.
[First Corinthians 9:1-12, 18-19]
v. 1-6 Cephas is the apostle Peter. Paul is saying that he and Barnabas, as apostles of the Lord and
preachers of the gospel, should also have the right to be supported by those to whom they minister.
v. 7 Pauls examples show that all men have a right to receive due compensation for their work, from those
for whom they labor.
v. 8-9 An unmuzzled ox will eat the very grain it is threshing; it partakes of its work effort.
v. 10-11 You can see how perfectly Pauls analogies apply here.
v. 12 The others to whom Paul was referring were most likely itinerant preachers, to whom the
Corinthians did not hesitate to contribute, if they liked what they said. Paul and Barnabas were far more
deserving of support, for they had given the Corinthians a priceless gift the gospel of Christ.
But after everything he has said, Paul says that he and Barnabas do not exercise their right to be supported,
but instead endure all things, earning their own living why? Lest we hinder the gospel of Christ. It is a
free gift free. To those who would view giving support as an encumbrance, Paul did not claim his right.
Skip down to verse 18.
v. 18-19 Theres Pauls purpose, intertwined with the Lords that I might win the more; that nothing of
himself would hinder anyone from coming to the Lord.
[Return to Second Thessalonians]
So the missionaries worked for their living, so as to be an example and not a burden to the Thessalonians.
We know that they also did this in Corinth, and in Ephesus. It is likely that they did this everywhere they
preached the gospel.
Pauls point here is that, if those who had the right to be supported by others chose to support themselves
instead, how much more should those who had no right to be supported earn their own living!
As we continue, well see that those who were unruly in the assembly had more than Pauls example to
follow.

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v. 10 We get the sense that this was an almost proverbial saying in Thessalonica. Even for the brief
months that Paul and the other missionaries were in the city, the problem with some being idle was
apparent to them, and they issued this command to deal with it. Notice that an act of the will is involved:
if anyone will not work, neither shall he eat. It does not concern those who cant work, but those who
can; those who are able-bodied, but refuse to work; the sluggards.
By the time Timothy revisited the assembly a few weeks after the missionaries had left the city, the slackers
were still being unruly. This is reflected in Pauls first letter to the assembly. Turn back to First
Thessalonians chapter 4. Paul was exhorting the assembly to continue in their practice of brotherly love.

[First Thessalonians 4:11-12] This was a gentle admonishment from Paul as a brother to those few
individuals in the assembly who were not earning their living they are to work, with their own hands. We
can see they were spending the time when they should have been working in an unprofitable manner, which
Paul will also address in our current letter. Notice that Paul makes a point of mentioning the importance of
their witness to those who are outside the assembly the unbelievers.
Turn to chapter 5.
[First Thessalonians 5:14] Here Paul exhorts all the brethren in the assembly to warn the unruly; to
admonish them in the Lord, and direct them in the way of righteousness.
[Return to Second Thessalonians]
But the unruly brethren continued in their unruliness.
v. 11-12 The way Paul phrases this there are some who walk among you leaves us uncertain as to
whether these somebodies are genuinely brethren that is, they may have been believers, who were
continuing in a pattern of sin or they may have just attached themselves to this assembly; drawn to them,
walking among them, but not really a part of them. Perhaps they didnt know themselves, at this time,
whether they had really believed or not.
Paul writes that these individuals were not working at all, but were busybodies. There is a play on words in
the Greek: They are not busy; they are busybodies. Neglecting their own business to mind other peoples.
Minding everybodys business but their own. Instead of earning their living, these individuals were
meddling in the lives of others.
In our culture, with its strong work ethic, we find it fairly unusual to encounter individuals who refuse to
work to earn their living (although perhaps it has become more commonplace today). But in the Greek
culture, this was not unusual at all.
The Greeks held to the idea that manual labor was degrading, and was not befitting of free men, but only of
slaves. It was not unusual for many Gentiles to simply idle away their days in the marketplaces of Greek
cities (Acts 16:19-22, 17:17, 18:17, 19:29). In Athens, they exchanged ideas, always wanting to hear the
latest philosophy; but in other Greek cities, these idlers can be seen to turn easily to evil doing.

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In the book of Acts, we learned that in Thessalonica, the unbelieving Jews there had gathered a mob of the
marketplace rabble, and incited them to riot against the missionaries and their converts (Act 17:5-8). This
was the likely source of the mobs that the Jews incited in other cities the idle Gentiles in the marketplace.
Now, who knows? Maybe some of these Gentiles in the marketplace heard Paul preach, and became part of
the community of believers in Thessalonica. Whether they were genuinely converted or not, we cannot
know; but it is one explanation for why the assembly was having difficulties with individuals who were
habitually idling; they had not been able to break from their former manner of life.
This tendency may have found reinforcement in a surprising place. As we have said, the assembly in
Thessalonica was very interested in end-time events; they even believed that the Day of the Lord had come
(2 Th 2:2).

You can see how this could cause those who had a tendency for laziness to hang up their tools, believing
that the Lord was coming for them at any minute. And how then would they spend their time? Imposing
on the time and the hospitality of other members of the assembly all the while telling them what they
should be doing to prepare for the Lords coming! Mooching and meddling.
These unruly individuals never learned from Pauls no work, no food rule; nor did they heed Pauls
gentle correction, in his first letter; nor did they listen to their brethren, as they tried to correct them. These
individuals were naming the name of Christ, as Christ Ones, but all the while, they were continuing in their
sins, and thus defaming the name of Christ.
Can you see now why stronger measures were needed? Sharp disciplinary action was called for for
Loves sake. As the Lords representative, Paul ordered that such action be taken. He commanded the
meddlesome idlers to settle down, and earn their living. And Paul commanded the assembly to withdraw
from those who would not comply.
v. 13 Paul is directing the brethren into the love of God and into patience of Christ, for which he has
prayed for them (v. 5). In contrast to the unruly, who are persisting in evil-doing, Paul encourages the
obedient brethren to continue in what they are doing obedience to the Word of God to the traditions
Paul has shared with them. Obedience requires both love and patience.
v. 14-15 Basically, Paul is stating that this is the last opportunity that the unruly individuals are being
given. If they will not obey the command of the Lord, they are to be noted marked out, by the assembly;
and the assembly must cease to keep company with them; that is, to have familiar relations with them;
fellowship. This is the same thing Paul was saying in verse 6; they are to withdraw from the unruly brother.
In reality, the unruly brother was the one who broke rank with the other members of the assembly; he
already created a separation between them by his persisting in sin. By having the members of His Body
withdraw from the unruly brother, the Lord is making this separation free and clear.
Separation is actually necessary for both sides, as well as for those outside the assembly. The unruly
brother must not think he can go on in his sin without there being consequences. The obedient members of
Christs Body must not be tainted or corrupted by the unruly brother a little leaven leavens the whole
lump (1 Cor 5:6). And those on the outside must see that habitual sin is unacceptable in the Body of Christ;
the true church is holy and without blemish (Eph 5:27).

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But the Lord has still another vital purpose in this discipline within the church: that he may be ashamed
to cause the unruly brother to repent. In his separation, the unruly brother will be exposed in his sin, and
then he will have a choice: to turn from his sin, and turn to God, perhaps for the first time; or to turn away
from God, and continue in his sin.
It is my opinion that no true believer, having once come to God, can ever turn away from Him; the true
believer would humble himself, repent of his sin, and with that change of heart, have the power, in
submission, to overcome even habitual sin. But if this man has never believed in the first place, this is his
great opportunity to do so; if he will not believe, he will have to find others to support his habit.
That is why the assembly, while disassociating themselves from him, must not regard the unruly brother as
an enemy; their contact with him must continue to be in loving admonishment, encouraging him to have a
change of heart. This will require further love and patience on their part, as Paul has prayed for them (v. 5);
but thats what brotherly love is all about, isnt it?
It is always by the cords of love that one is drawn to the Lord. And if the brother responds, he can then be
restored, and truly experience how good and how pleasant it is for brethren to dwell together in unity (Ps
133:1). Then brotherly love will flow throughout the entire household of faith in Thessalonica.
Paul now concludes his letter, directing their thoughts to the Lord, who alone can be their help in this
difficult situation.
v. 16 Paul prays for their peace, the word meaning here welfare and prosperity. Paul is looking toward
their completeness; when they will be blameless in holiness before the Lord (1 Th 3:13); when they will be
sanctified completely spirit, soul and body (1 Th 5:23). Who can do this but the Lord of peace? And as
they submit to Him, He will give them His peace. Paul prays this for all of them.
v. 17 At this point, Paul took the pen from his scribe, and wrote his own personal note and signature. Paul
probably closed every letter with his own hand, even without expressly saying so. The fact that he
mentions it here may be because the Thessalonian assembly is thought to have received a letter that was
supposedly from him, but was a forgery (2 Th 2:2). Paul is pointing out his distinctive signature here, so
they will be able to recognize his handwriting.
v. 18 Paul closes speaking of the grace of our Lord, undeserved, yet so freely given to us all. Grace and
peace as the letter begins, so it ends. Amen!
Next week: Begin Galatians. Read chapter 1, Acts 9:1-30, 13:1-14, 49-52, 14, 15:40-41, 16:1-6.