2 Thessalonians – Page 2 – BiblicalCulture

In this article, I will first interpret 2 Thessalonians 3:1–5, including discerning the main point and providing an outline of the passage. Then I will show how the passage can be applied to modern Christians, while concluding with a prayer that is based on the passage. 2 Thessalonians 3:1–5 Text 1Finally, brothers, pray for us, that the word of the Lord may speed ahead and be honored, as happened among you, 2and that we may be delivered from wicked and evil men. For not all have faith. 3But the Lord is faithful. He will establish you and guard you against the evil one. 4And we have confidence in the Lord about you, that you are doing and will do the things that we command. 5May the Lord direct your hearts to the love of God and to the steadfastness of Christ.2 Thessalonians 3:1–5 Interpretation of 2 Thessalonians 3:1–5 Topic and Main Point of 2 Thess 3:1–5 The topic of 2 Thessalonians 3:1–5 is difficult to discern because at first glance there does not seem to be one topic that encompasses all five verses. There are two possibilities regarding the topic of the passage. The first possible topic of 2 Thessalonians 3:1–5 is prayer. The passage begins with a command to pray: “pray for us” (v 1). Prayer also frames the entire passage. Verses 1–2 contain the apostles’ request for prayer on their behalf and verse 5 contains the apostles’ prayer for the Thessalonians. In light of this framing (or inclusio), prayer seems like it should be the topic of the passage. The difficulty is determining how verses 3–4 connect with the topic of prayer. It is quite possible that verses 3–4 are an aside; the apostles interrupt their topic of prayer to mention something related, but slightly off topic. If this is correct, and it is a real possibility, then verses 3–4 would simply not be included when determining the topic. The second possible topic of 2 Thessalonians 3:1–5 is the Lord’s faithfulness. This option understands the claim “the Lord is faithful” in verse 3a as the overarching topic with everything else related to it. This option is quite pleasing for two reasons. First, it is possible that the passage is a chiasm with “the Lord is faithful” at the centre of the chiasm and prayer at the two ends. If a chiasm is present, it would look like the following. A. Prayer for the apostles (vv 1–2a) B. The unfaithfulness of non-believers (v 2b) C. The faithfulness of the Lord (v 3) B`. The faithfulness of the Thessalonians/believers (v 4) A`. Prayer for the Thessalonians (v 5) The centrality of “the Lord is faithful” and the faithfulness of the Lord in verse 3 would indicate it is the main topic of the passage. Second, it is easier to connect every verse to the Lord’s faithfulness. For example, because the Lord is faithful, he will answer the Thessalonians’ prayer for the apostles (3:1–2), establish the Thessalonians in the faith (3:3–4), and answer the apostles’ prayer for the Thessalonians (3:5). Both of the above options are possible. Either option does not affect the meaning of the passage, but it may affect how a person preaches or teaches the passage. The main point of 2 Thessalonians 3:1–5 will depend on what you chose as the topic. If prayer was chosen as the topic, then the main point would be the content of the two prayers: that (a) the Word of the Lord progress and be honoured/glorified, (b) that the apostles be delivered from wicked people, and (c) that God direct the Thessalonians’ hearts. If the Lord’s faithfulness was chosen as the topic, then the main point would encompass what the passage says about the Lord’s faithfulness: the Lord is faithful to answer the Thessalonians’ prayer, the apostles’ prayer, and to establish the Thessalonians in the faith. 2 Thessalonians 3:1–2 The apostles’ request for prayer involves three items. The three prayer requests that Paul, Silvanus, and Timothy ask from the Thessalonians are: “that the Word of the Lord speed ahead” (3:1). The idea is that the gospel message spread quickly. “that the Word of the Lord . . . be honoured/glorified” (3:1). The idea that the “Word of the Lord” (the gospel message) be honoured and glorified (both are legitimate translations of δοξάζω) is that it be listened to and received as true. The only way the gospel can be honoured and/or glorified by people is by accepting it and conforming one’s life to it. Paul, Silvanus, and Timothy want both the gospel message to spread quickly, but also to be accepted by the many who hear it. “that we [Paul, Silvanus, and Timothy] may be delivered from wicked and evil men” (3:2a). Paul, Silvanus, and Timothy pray for deliverance from “wicked and evil people” (2 Thess 3:2). This suggests they are being attacked. People are attacking Paul, Silvanus, and Timothy because the attackers did not respond positively to and accept the gospel message (“the Word of the Lord”): “For not all have faith” (3:2b). The term “For” is functioning as a causal conjunction, giving the reason why the apostles are being attacked. The sentence “For not all have faith” is difficult to translate, even though all major English translations agree on the translation. Below is the Greek phrase with a more literal translation: οὐ γὰρ πάντων ἡ πίστις“Faith is not of all” The problem with the Greek text is that it is missing a predicate nominative (a word that goes after “is not”). The subject of the sentence is “faith” (ἡ πίστις). The adjective “all” (πάντων) is not the predicate nominative because it is not in the nominative case; rather it is in the genitive case. The reader is expected to supply the predicate nominative, while “all” (πάντων) modifies that supplied term. Supplying terms is normal in biblical Greek where the context makes it obvious what that term is. A good example is the modern editions of the KJV. The modern editions of the KJV italicise many (not all) supplied terms that are necessary for the sentence or clause to make sense. The question here is what is the expected noun in the sentence “Faith is not _______ of all”? The context of the verse helps us supply the correct noun. The apostles have just requested prayer that the Word of the Lord (the gospel message) spreads quickly and is honoured/glorified, meaning that it is readily received, accepted, and believed. This suggests that the persecution of the apostles is from those who did not honour/glorify the gospel message, meaning those who did not respond positively to the gospel by accepting and believing the gospel. Thus, we can use the term “respond” as our predicate nominative, which makes the sentence make sense and aligns it with what was just said by the apostles. Thus, a more accurate translation of οὐ γὰρ πάντων ἡ πίστις (2 Thess 3:2b) is: “Belief/Faith is not the response of all.” Paul, Silvanus, and Timothy are being persecuted because some people have not responded to the gospel message (“the Word of the Lord”) with belief/faith. 2 Thessalonians 3:3 The sentence “But the Lord is faithful” is contrastive. It contrasts the faithlessness of those who reject the gospel by not believing it with the faithfulness of the Lord. Whereas the non-believers are “wicked,” “evil,” and persecute Jesus’ disciples (3:2), the Lord strengthens and protects his people from evil (or “the evil one”; 3:3). “The Lord” throughout 2 Thessalonians usually refers to Jesus. It is difficult to discern to whom “the Lord” refers in “the Lord is faithful.” “The Lord” could genuinely be either God the Father or Jesus. Unfortunately, the context is not much help here. Paul, Silvanus, and Timothy’s use of “the Lord” within 2 Thessalonians suggests that it refers to Jesus. “Lord” is used more often to refer to Jesus throughout 2 Thessalonians. The apostles establish Jesus as the referent to “Lord” from the very first verse: “in God our Father and the Lord Jesus Christ” (1:1). Further, of the 22 uses of “Lord” in 2 Thessalonians, 16 clearly refer to Jesus (1:1, 2, 7, 8, 9, 12 [twice]; 2:1, 2, 8, 14, 16; 3:1, 6, 12, 18). Six uses of “Lord” are ambiguous and could refer to either God the Father or Jesus (3:3, 4, 5, 13, 16 [twice]). Thus, it is most likely Jesus who “is faithful” (3:3a). The Lord does two things for the Thessalonians that make him faithful. He strengthens/establishes the Thessalonians and he protects/guards the Thessalonians (3:3b). The second half of 2 Thessalonians 3:3 is a relative clause in the Greek text that modifies “the Lord,” making its function quite clear (it states what the Lord does in connection to his faithfulness). This is best brought out in the KJV, LSB, and NKJV: “But the Lord is faithful, who shall stablish you, and keep you from evil” (3:3, KJV). The CSB, NRSV, and RSV put a semicolon separating verse 3a from 3b, which communicates the same thing, although a little less clear. The NASB, NET, NIV add the word “and” to the text: “But the Lord is faithful, and he will strengthen you and protect you from the evil one” (3:3, NIV). The word “and” is not in any Greek manuscripts and makes the relationship between the main clause (“the Lord is faithful”) and the modifying relative clause (“who will establish you and guard you”) difficult to discern. The ESV begins a new sentence with 3:3b, which completely breaks down the grammatical relationship between the two clauses. Let’s look at each act of the Lord’s faithfulness: 1. He strengthens/establishes the Thessalonians: “who will establish you” (3:3b). Both translations “strengthens” and “establishes” are acceptable. The idea is that the Lord strengthens the Thessalonians faith in the midst of persecution and difficult circumstances. “Establishes” is a good translation because the idea of strengthening one’s faith is also to firmly establish that person in the faith so that they never waiver. The Lord is ensuring that the Thessalonians’ faith remains intact and that they do not waiver or give up on Jesus in the midst of difficult and trying circumstances. It is especially important to emphasize that it is the Lord who strengthens the Thessalonians’ faith; it is not something they can accomplish on their own. 2. He protects/guards the Thessalonians: “who will . . . guard you against the evil one” (3:3b). Both translations “protects” and “guards against” are acceptable and convey the same idea. What is less clear is whether the Lord protects the Thessalonians from “evil” (KJV, RSV) or “the evil one,” referring to Satan (CSB, ESV, LSB, NASB, NET, NIV, NKJV, NRSV). Both translations of the Greek ἀπὸ τοῦ πονηροῦ are possible and both make good sense in the context. If “evil” is the correct translation, then it would refer to evil in general. This makes sense because Paul, Silvanus, and Timothy are being attacked by “evil people” who are doing evil things (3:2); the Thessalonians are also being attacked (1:4). The apostles, then, are claiming that the Lord will protect the Thessalonians in a similar way that he will protect them in accordance with the requested prayer of verse 2. This aligns quite well with 2 Thessalonians 1:4–12. If “the evil one” is the correct translation, then it would refer to Satan. This also makes sense because Paul, Silvanus, and Timothy view Satan as a deceiver and the power behind lawlessness (2:3–12). In light of the previous claim on the Lord establishing the Thessalonians in the faith, it would make sense to reference Satan who is a deceiver and the power/influencer behind those who are persecuting the Thessalonians. The Lord as protector from Satan demonstrates that He has power over Satan and will ensure His (the Lord’s) people will not be deceived or frightened into forsaking Jesus and the Christian faith. 2 Thessalonians 3:4 2 Thessalonians 3:4 is inferential. Based on the Lord’s protection of the Thessalonians, resulting in their firm faith, Paul, Silvanus, and Timothy are convinced that the Thessalonians will continue living faithful lives by adhering to the apostles’ commands and instructions. There is nothing in the text that makes this connection explicit; it is the context. Further, verse 4 begins with the particle δέ, which may function as an inferential particle (as I believe it does here). Paul, Silvanus, and Timothy are confident that the Thessalonians are currently heeding their commands and will continue heeding their commands: “And we have confidence in the Lord about you, that you are doing and will do the things that we command” (3:4). Note that the confidence comes from the Lord and his work in the lives of the Thessalonians as expressed in the previous verse (3:3). 2 Thessalonians 3:5 The passage concludes with a petition to the Lord (3:5). This verse is a petition because it uses petitionary language, specifically the word “may.” Paul, Silvanus, and Timothy’s petition to the Lord is that he directs the Thessalonians’ hearts toward (or “into”) both the love of God and the steadfastness of Christ: “May the Lord direct your hearts to the love of God and to the steadfastness of Christ” (3:5). The phrases “love of God” and “steadfastness of Christ” are ambiguous in the Greek text and this ambiguity has been brought over into most modern English translations. The ambiguity rests in the understanding of the modifying nouns “God” and “Christ” to their head nouns “love” and “steadfastness.” In grammatical terms, if the modifying nouns are subjective genitives, then they do the implied action of the head noun. God is the one who loves and Christ is the one who is steadfast. If the modifying nouns are objective genitives, then they are the ones that receive the implied action of the head noun. God is the one who is loved and Christ is the one to whom people remain steadfast or who enables people to be and remain steadfast. The following table shows the difference in meaning and translation. Interpretation if modifying noun is a subjective genitiveTranslation if modifying noun is a subjective genitiveInterpretation if modifying noun is an objective genitiveTranslation if modifying noun is an objective genitiveLove of GodGod is the one who loves“God’s love”God is the one who is to be loved“Love for God”Steadfastness of ChristChrist is the one who is steadfast“Christ’s steadfastness”Christ is the one to whom people remain steadfastorChrist is the one who grants steadfastness“Steadfastness to/for Christ”or“Steadfastness that comes from Christ”*Possible meanings of "love of God" and "steadfastness of Christ" in 2 Thessalonians 3:5 The majority of English translations do not interpret “love of God” and “steadfastness of Christ,” keeping the ambiguity in the translations so that the reader can make the interpretive decision (ESV, LSB, NASB, NET, NKJV, NRSV, RSV). The CSB and the NIV both interpret the phrases as subjective genitives: “God’s love and Christ’s endurance/perseverance.” The KJV is unique in that it leaves “love of God” as ambiguous, but interprets “steadfastness of Christ” as an objective genitive, “the patient waiting for Christ.” All of the above interpretations are grammatically possible, but which is correct? The answer is difficult to discern as attested by the majority of English translations refusing to interpret and leaving the ambiguity, so it would be unwise for me to provide a definitive answer. However, understanding both modifying nouns as objective genitives seems like the more logical option that fits the context. So far in this letter to the Thessalonians we have discovered that the Thessalonians are being persecuted (1:4–5), most likely instigated by Satan (3:3), fear they missed the return of Jesus and, thus, are not God’s people (2:1–3), and are about to be commanded to follow the apostles’ commands, which are the commands of Christ (3:6–15). In light of what has been discussed in the letter and what is about to be discussed, the petition that the Lord direct the hearts of the Thessalonians toward the love for God will ensure that they continue living a life that pleases God. If they direct their hearts to loving God, then they will stop walking in idleness, stop taking handouts, stop being selfish, and will work for their own food, thus, obeying the apostles’ commands and pleasing God (3:6–15). Further, the Thessalonians are under intense persecution and are fearful they missed Jesus’ return. In light of this situation, it makes more sense for the apostles to pray for the Thessalonians to remain steadfast to Christ and not waiver in the faith. The KJV interpretation of “steadfastness” (ὑπομονή in the Greek) as “patient waiting” is perfectly acceptable, suggesting that the Thessalonians continue waiting for Jesus’ imminent return. It makes less sense for Paul, Silvanus, and Timothy to ask the Lord to direct the hearts of the Thessalonians toward God’s love for them and Jesus’ steadfastness. In fact, the majority of scholars who understand the genitives “God” and Christ” as subjective genitives, suggest that God’s love for the Thessalonians and Christ’s steadfastness are to be examples for the Thessalonians to follow, resulting in the Thessalonians loving God and remaining steadfast: “Paul’s wish-prayer is for the Lord to direct the readers’ hearts to God’s love for them and to the perseverance which Christ demonstrated as a basis for encouraging what Paul considers proper Christian behavior (Charles A. Wanamaker, The Epistles to the Thessalonians, NIGTC, 279). The majority of those who interpret the phrases “love of God” and “steadfastness of Christ” as subjective genitives come to the same conclusion as those who interpret them as objective genitives. There is simply an extra step in the interpretation process if one interprets the phrases as subjective genitives. As such, interpreting the phrases “love of God” and “steadfastness of Christ” as objective genitives seems preferrable: “May the Lord direct your hearts toward the love for God and toward the steadfastness to Christ.” Summary of 2 Thessalonians 3:1–5 Paul, Silvanus, and Timothy request prayer that the Word of the Lord spreads quickly, is received by many, and that they are delivered from evil and faithless people. Although some people are faithless, the Lord is faithful and, as such, he will establish the Thessalonians in the faith, will enable the Thessalonians to continue obeying the apostles (living faithful lives), and will direct the Thessalonians’ hearts toward loving God and remaining steadfast to Christ. Another helpful way of summarizing a passage is by producing an outline. An outline can help you remember the main points and the argument of a passage at a glance and is a useful tool for teaching a passage. There are two ways to structure the outline depending on what one sees as the main point of the passage (prayer or the Lord’s faithfulness). Outline #1 (Prayer as the Topic): I. Paul, Silvanus, and Timothy Request Prayer from the Thessalonians (3:1–2) A. That the Word of the Lord spread quickly (v 1) B. That the Word of the Lord is honoured/received (v 1) C. That the apostles are delivered from wicked and evil people (v 2) II. A Theological Aside: The Lord is Faithful (3:3–4) A. He will establish the Thessalonians in the faith (v 3) B. He will protect the Thessalonians from Satan (v 3) C. He will ensure the Thessalonians live faithful lives (do what the apostles command) (v 4) III. Paul, Silvanus, and Timothy Pray for the Thessalonians (3:5) A. That the Lord would direct their hearts toward loving God (v 5) B. That the Lord would direct their hearts toward remaining steadfast to Christ (v 5) Outline #2 (The Lord’s Faithfulness as the Topic): I. The Lord is Faithful (3:3a). As such, the Lord will A. Answer the Thessalonians’ Prayer (3:1–2) 1. That the Word of the Lord spread quickly (v 1) 2. That the Word of the Lord is honoured/received (v 1) 3. That the apostles are delivered from wicked and evil people (v 2) B. Establish the Thessalonians in the Faith (3:3–4) C. Answer the Apostles’ Prayer (3:5) 1. That the Lord would direct the Thessalonians’ hearts toward loving God (v 5) 2. That the Lord would direct the Thessalonians’ hearts toward remaining steadfast to Christ (v 5) Application of 2 Thessalonians 3:1–5 to Modern Christians 2 Thessalonians is written to God’s people who are in our place of salvation history. Both the Thessalonians and Christians today are (1) disciples of Jesus, (2) who have the Holy Spirit dwelling inside them, (3) are under the New Covenant, (4) are citizens of the Kingdom of God, and (5) are members of the Church. As such, whatever is commended of the Thessalonians is something modern Christians should emulate and whatever is commanded of the Thessalonians is something modern Christians should heed and obey. The only exception to this application rule is if there is something in the text that limits it to a particular time, person, geographic location, etc. Thankfully, there are no limiters in 2 Thessalonians 3:1–5. As such, there are three ways for modern Christians to apply 2 Thessalonians 3:1–5. Obey the Apostles’ Commands Paul, Silvanus, and Timothy tell the Thessalonians “we have confidence in the Lord about you, that you are doing and will do the things that we command” (3:4). The Thessalonians are commended for obeying all that Paul, Silvanus, and Timothy command them. Further, the claim of confidence that the Thessalonians will continue doing all that the apostles command is a subtle way of urging the Thessalonians to continue obeying; it is a mild exhortation. Thus, because the Thessalonians are commended for obeying the apostles and are exhorted to continue obeying them, modern Christians should emulate the Thessalonians and heed the apostles’ subtle exhortation by obeying Paul, Silvanus, and Timothy in all that they command the Thessalonians to do. Obeying Paul, Silvanus, and Timothy’s commands includes all commands that have been issued in this letter (2:2–3, 15), commands that are about to be issued (3:6–15), and commands that were issued in the previous letter (1 Thessalonians). Further, because Paul is the primary author of 2 Thessalonians, the exhortation to obey his commands could include all Paul’s commands in all his letters because Paul’s understanding of the Christian life and the Christian faith is consistent and what he commands one group of Christians is how all Christians should live. Direct Your Hearts toward Loving God and Remaining Steadfast to Christ Paul, Silvanus, and Timothy pray that the Lord would direct the Thessalonians’ hearts toward “loving God and remaining steadfast to Christ” (3:5, see this chapter’s Exegetical Insight for the interpretation of verse 5). Not only should modern Christians pray this prayer for ourselves and other Christians, but we should do that which the apostles pray for, meaning, all modern Christians should actively direct their hearts on loving God and on remaining steadfast to Christ. Simply put, to love God and to remain steadfast to Jesus means to continue believing in Jesus, his death and resurrection, and to obey all that he asks of us, his people. Pray that the Word of the Lord Spreads Quickly and is Honoured 2 Thessalonians 3:1 begins with Paul, Silvanus, and Timothy requesting prayer for themselves. Because this prayer is specific to the apostles who are no longer living, modern Christians need to be extremely cautious about copying the apostles’ prayer for their own lives or for others. We are not Paul, Silvanus, and Timothy, and they are no longer alive. As such, a prayer for the apostles to be “delivered from wicked and evil people” would be inappropriate (3:2). However, the first request is not for the apostles specifically, but for the “the Word of the Lord” or the gospel message that the apostles are proclaiming. Because (a) the prayer is for the gospel message to “spread quickly” and to “be honoured” (that is to be received and believed) and (b) the prayer is in line with the New Testament witness that Christians should spread the gospel message and sinners should believe it, modern Christians may pray this same prayer: “that the word of the Lord may speed ahead and be honoured” (3:1). If ever there was a worthy prayer, this would be it. Prayer Based on 2 Thessalonians 3:1–5 To pray 2 Thessalonians 3:1-5, modern Christians should pray the same prayer as the Thessalonians regarding the Word of the Lord and the same prayer as the apostles regarding the Christian heart, which will encompass a prayer of obedience. Pray a prayer similar to the following one. Dear God, please let the Word of the Lord, the gospel message, speed ahead into the world and spread quickly. Let the gospel message be delivered to those who will receive it and believe it, so that your Word will be honoured and glorified. Help me spread the gospel message and use me to lead many to faith in Jesus. Lord, this world is full of trials, tribulations, and temptations. Please direct my heart toward loving God and remaining steadfast to Christ. May I not be the rocky soil or the thorny soil and fall away due to hardships or the cares of this world. Help me to actively love you and remain faithful to Jesus by keeping my trust in Jesus and by obeying your every command as found in the Bible, so that I will live a life that pleases you and a life that is firmly established in the faith. Your Word says “the Lord is faithful,” so I pray with confidence and trust that you will answer this prayer. In Jesus’ name I pray, Amen.