“Requesting prayers”
Paul begins the last chapter of 2 Thessalonians with a request to the Thessalonian Ecclesia, asking for their prayers — in hopes that the Word might spread rapidly abroad and that ultimately the Lord would be glorified. It is interesting to note, that in 1 Thess 1:2 we find that Paul begins with letting the Thessalonians know that “he had prayed for them” and their spiritual well being. Now, here in 2 Thess 3 Paul is appealing for “their prayers”.
What a wonderful example of who we should be praying for! We should pray for one another, remembering the words of James:
“Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective” (James 5:16 NIV).
It is not always easy to pray for others as we might have difficulties in our own lives. But this is such an important aspect for us to develop in our spiritual walk and discipleship. It helps mold our hearts and minds to be more like Christ. When we pray for others, we are “putting to death” the selfish nature that comes so easily to us, and seeking the well-being of others.
Paul sought deliverance from unrighteous, ungodly, and faithless men. He requested prayers from the brethren, as he continued the preaching of the Word beyond Thessalonica. In 1 Thess 2:14, we find that the Thessalonians suffered persecution from their own countrymen because of their faith in the gospel message. The brothers and sisters would be able to relate to his struggle and earnestly pray for Paul’s deliverance.
It is sad to read the sentence, “all men have not faith” (2 Thess 3:2). One wishes that the faithless people today would just listen to the gospel message and have the Word change their hearts to believe on God’s Truth. It is also sad to think about the many “who have received not the love of the truth,” (2 Thess 2:10) but have been deceived by the man of sin. Nevertheless, we should rejoice that the Lord is faithful and we believe He will keep us from evil. As he says in 1 Thess 3:13 — “to the end that he may establish your hearts unblameable in holiness before your God, even our Father, at the coming of our Lord Jesus Christ with all his saints”. In John we have a great example of Christ keeping the disciples from evil:
“While I was with them in the world, I kept them in they name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled” (John 17:12).
It is also hard not to think back to the prayer Christ gave in Matt 6:13, “And lead us not into temptation, but deliver us from evil…”.
Just like the Thessalonians, if we are doing and will continue to do the things which God has commanded us, then the Lord will direct our hearts into the patient waiting for Christ. It takes an active spiritual life. One cannot expect the Lord to direct our heart if our spiritual life is inactive. How could one expect to have their heart directed into the love of God or the patient waiting for Christ if we fail to follow the commandments of God?
“Withdraw from the disorderly brother”
Paul commands the Thessalonian Ecclesia to withdraw from any brother that walks disorderly, following not after the traditions taught by word or epistle (see 2 Thess 2:15). Paul actually had already asked the Ecclesia to exhort the “unruly” back in 1 Thess 5:14, which is the same word used in 2 Thess 3:6 for “disorderly”. Paul finds need to bring this point up again in a whole section of verses here in chapter 3. Withdraw is a strong word, so what exactly does Paul mean when he says withdraw yourself from that brother? To add to that, how do the next few verses fit into this equation of withdrawing oneself?
“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. Yet count him not as an enemy, but admonish him as a brother” (2 Thess 3:14-15).
How does one go about withdrawing oneself from someone who is “disorderly” and also admonishing him as a brother? It is interesting to note that the word “ashamed” means “to shame one or to be ashamed or to turn about”. The whole idea of having no company with the disorderly brother is so that he may be ashamed of his conduct and will turn back to living God’s commands. Through shame, this brother is to change his ways. And when we don’t have company with a brother because of their disorderly conduct, then we need to heed the words written in verse 15, “Yet do not regard him as an enemy, but warn him as a brother” (NIV). This is not always easy to do when a brother is perverting God’s ways, but we must find a way to warn that brother that their current disorderly conduct will lead to eternal death! Just as we saw written before, we are to have this type of attitude when we exhort the unruly:
“Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men” (1 Thess 5:14-15).
“Lead by example”
Paul expected that the ecclesia would be able to follow his words regarding orderly behavior because he had sought to demonstrate that type of behavior himself:
“For our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance; as ye know what manner of men we were among you for your sake” (1 Thess 1:5).
Paul would expect orderly conduct from the Thessalonians because he had already spoken to them about how powerful their example has been to other areas. In 1 Thess 1:7, Paul writes about how the Thessalonians are an example for the other ecclesias in Macedonia and Achaia. Continuing through verses 8 to 10, Paul writes that the example of the Thessalonians spread even beyond the regions of Macedonia and Achaia. This section proves how important an ecclesia’s actions and conduct are. It is incredible to think about how the example of one ecclesia would change the hearts of men and women who lived many miles away from Thessalonica.
Paul would have conducted himself properly knowing that his actions must match up with the words he was writing and preaching. Something for us to consider is that we can do as much, if not more, preaching by the way we conduct ourselves! It is vital that our actions match what we preach. Credibility can be lost quickly when someone notices that our actions are not in line with our preaching.
“Busy Bodies”
Paul sacrificed sleep to ensure that he was a model example, as well as not being a burden to others. He preached during the day and worked during the night. Not being a burden to others must have been a tiring task. It is hard to imagine Paul traveling around preaching and spreading the gospel message while supporting himself financially. But he did it! This is an element of Paul’s life I tend to look over — he found a way to support himself during his missionary travels. He did not rely upon the Thessalonians to provide for his living needs. Paul writes:
“For even when we were with you, we gave you this rule: If a man will not work, he shall not eat” (2 Thess 3:10).
It is a rule that Paul took seriously. He wanted to place no extra weight upon the ecclesia. No one could accuse him of being a burden because of the way he lived his life, “laboring and travailing night and day”.
When ecclesial issues arise it can cause stressful and difficult situations, but the issues must be handled in an appropriate manner. Paul finds himself addressing the issue of idleness —someone who could work but had chosen instead not to work. This matter was also addressed before, where Paul writes:
“And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you” (1 Thess 4:11).
This must have been a matter of which Paul was concerned because he wants to remind the Thessalonians that idleness is no way to live your life. Paul addresses these members as “busy bodies,” which means “to busy one’s self about trifling, needless, useless matters” and the word is sometimes used for those who are nosy in other’s affairs. A busy body would burden the ecclesia because now someone has to support those members who have chosen not to work. The burden would go beyond just the physical needs that would be needed to support the idle. I can only imagine that this would cause strive between members whose personality had no tolerance for those who had chosen not to work. Paul continues on to “command and urge” (NIV) those idle members to “settle down and earn the bread they eat (NIV)”.
“Be not weary in well doing”
Paul encourages those brothers and sisters who are living their life according to the commandments Paul had written to them. His request is for them to not become “weary in well doing”. The NIV says “never tire of doing what is right”. The margin for “weary” reads “be…or faint not,” and it is hard not to reference the words of Paul:
“For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. For which cause we faint not; but through our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal” (2 Cor 4:15-18).
If the Thessalonians would hold fast to the commands and teaching of Paul while fainting not due to the afflictions suffered during the here and now, then they would have their hearts directed into the love of God, and into the patient waiting for Christ (2 Thess 3:5). It is this that we also hope for, having our hearts directed and having patience while we wait for Christ’s return. If we fight the good fight and faint not, while the outward man will perish, the inward man will be renewed day by day, and the eternal things which are currently unseen will eventually become a reality as we lay hold on eternal life at the second coming of our Lord.
The Origin of the Organic World – Part One