In the first two chapters of 2 Thessalonians Paul spoke in thankful terms about the congregation at Thessalonica (2 Thessalonians 1:3, 2:13). His joy in this church also found expression in the repeated warnings against deceivers who could cause the congregation to fall from its good condition'.

Chapter 3 is a continuation of this. In this chapter Paul goes into more detail about the work which the Church has to perform today. He goes on to mention a matter pertinent to the church of Thessalonica and which is possibly the main reason for writing this short letter (2 Thessalonians 3:11).

Pray and work⤒🔗

You could sum up this chapter with the words `ora et labora': pray and work. Verses 1-5 namely deal with prayer and verses 6-15 with work. These two cannot be separated. They both belong to the work which the Church has to perform during the time before Christ appears. Today's world is not a waiting room for us, but a workplace.

Prayer is work←⤒🔗

Verses 1-5 are often seen as a collection of loose remarks followed by verse 6 where Paul suddenly remembered something else, and focuses on that. Verses 1-5 would then forma bridge between the subject of chapter 2 and that of chapter 3:6, but these Live verses would not actually be a topic on their own. However, this explanation of verses 1-5 is to be rejected.

In chapter 1 and 2 Paul emphasised how the hard-pressed congregation in Thessalonica was in fact part of God's world-wide work.
He rules the world in justice and will presently gather the small churches into the great multitude of His amazing new mankind (2 Thessalonians 1:9-10). The church-with-its-back-to-the-wall does not belong to the forgotten groups. But exactly because the church in Thessalonica is part of the Almighty God's world-wide work, the people there have to learn to identify with, and pray with that world-wide work of their Saviour. They must not, intolerantly, only be busy with their own affairs. Instead they should be interested in and identify with all the congregations of Jesus Christ out in the world, and with all the work of proclaiming the Gospel. That is what connects chapters 1 and 2 with 3.

The Word of the Gospel is the great instrument which God is using today to execute judgment, to gather His church and also to preserve it in difficult times. That is why identifying with God's world-wide work must be focused especially on praying with the preaching of the Gospel. For this Gospel is threatened by persecution, adversity and heresy, isn't it. That is why we must pray that God's Word may proceed and lead to repentance (2 Thessalonians 3:1-2). That prayer is not a call in the void. There is still a faithful God. It is His work for which we pray! (2 Thessalonians 3:3).

Now it seems logical to read verse 4 as a continuation of the previous passage. Paul gave an order, a work-order, "Pray for us." The apostle now trusts that the congregation will obey that order. As he also trusts that they already pray for other people, and will continue to do so.

Praying is working. Praying for mission work, for those particular missionaries and their families whom you know. Praying for those churches in the world that you know about. First of all, that requires knowledge about church and mission work. If you do not identify with this work, you cannot be specific in your prayer. And praying requires effort. Maybe you think that sounds a little too strong. But if it requires no effort how come that often so little time is devoted to praying with God's work during personal prayer? Surely this evidence of our shortcomings proves that praying is actually work?

At least the apostle didn't think too lightly about the ease with which the congregation would pray with God's coming Kingdom.
He concludes what he says in verse 4 with the prayer of verse 5.

Paul prays for the congregation that they may learn to pray for him and others. The apostle knows that prayer is a gift from God:
He must teach us to pray. God teaches prayer by bending the heart to an ever-warmer love for Him. Our heads do not bow in valiant prayer if our hearts have not first bowed before God. Out of the abundance of the heart, our prayer speaks. That is why al working in prayer begins with the petition, "And unite my heart and aim in Thy truth, to fear Thy name".

No prayer without words←⤒🔗

In verses 6-14 Paul deals with the Church's calling to work in the world today. It is time to labour. Folded hands should be calloused hands.

In Thessalonica there were people who neglected to work. They lived disorderly lives and wasted their time (2 Thessalonians 3:6, 11). Already when he was preaching in Thessalonica, Paul warned against such behaviour (2 Thessalonians 3: 10). It was not for nothing that he repeated this warning in his first letter (1 Thessalonians 4:10-12). Now he feels compelled to come back to it again, this time with the order to apply church discipline in order to admonish the disobedient to repent (2 Thessalonians 3:14, 15).

In the outline on 2 Thessalonians 2, I have already noted that these non-workers were not zealots who believed in the imminent return of Christ. There is no connection between 2 Thessalonians 2:2 and 3:11.

We must not look for another meaning behind Paul's words. They were, as the apostle mentions, unstable people, always doing something but never achieving anything. Sponging on other people's generosity. Every age has its loafers, work-shy people, idle talkers, restless time-wasters. They are to be found especially in those areas and times in which the influence of the Gospel and the law of God is minimal. If a new religious group is formed somewhere, then it is often these spongers and talkers who are the first to be interested. All kinds of sects have had to deal with that phenomenon. Missionaries have to deal with it as well. Wherever a missionary goes he must be wary of people who come to him out of laziness, hoping for easy support.

Paul also had to deal with this phenomenon. There were many drifters in the big harbour cities of Corinth, Ephesus, and Thessalonica.
These people were not too sinful for the church. But from the beginning they had heard Paul say that the church's love meals and Christian love of the neighbour were not there to encourage laziness and a disorderly life. Paul pointed out to all the called saints their duty to work faithfully, quietly remaining at their post, so that they would have enough to eat, and some to share with others. This `quietly' (2 Thessalonians 3:12) remaining at work, does not mean they had to live like drudges. Quiet doesn't mean ignorant.

The quietness to remain at work at the harbour-side or with an unbelieving master is to be derived from faith. The Gospel does not make us restless disturbers of the peace, demonstrators, or marchers in rallies. The Gospel does teach us, however, that this world wallows in wickedness, but it promises that GOD will make the world new. We do not have to create a new world. Therefore we do not have to become nervous and unsettled when we hear of another world that is coming, but rather feel encouraged to quietly stay at work : God Himself will change everything in His time. A Christian works with expectation in his heart, and therefore he is able to quietly remain at work, even though he knows that this work on earth is often in vain. In the Lord it is not in vain.

We may not find it very idealistic when Paul mentions that the aim of our work is to earn money to pay for fond and to help others.
Should not a more exalted aim of work be mentioned? Paul, here, doesn't speak at length or in-depth about the meaning of labour.
But he does mention several things which make the duty to work clear. Even if we cannot set out in detail the meaning of all that work done by humans, and understand it fully, we do know that God has ordained us to live in this world as workers, and not as retirees (Genesis 2:15, 3:17-19). In this way He will look after us.
Seen in this light, the factory siren becomes a signal from God in this world. Knowing this should be enough to make us realise that we must set to work, regardless of what we do, or do not, know about the actual meaning of production and trade.

Keeping in step with Paul←⤒🔗

In verses 7-9 Paul refers to his own example. While he was preaching in Thessalonica he accepted no money, but provided his own keep, regardless of how much sleep it cost him.

Now we know that Paul later on, on more than one occasion, received gifts for his work from Macedonia, and he accepted them gratefully. He also writes that, as its preacher, he was entitled to receive his livelihood from the congregation (2 Thessalonians 3:9).

But he does not make use of that in order to set himself up as an example. The question now crises: when later on Paul does accept money and stops working for his own livelihood, does that mean he suddenly stops being an example of industriousness for the congregation? Is the apostle, who labours day and night for the congregation, not an example for you to work hard at your post? It seems to be a somewhat strange train of thought.

Things become clearer when we remember that in Paul's time there were many religious preachers from the East. They were often mystics, prophets who presented the people with a religion that was like an intoxication, a dream, which transported one out of the monotony of ordinary living. The old world, which no longer believed in its own gods, sought its salvation in the opium of bizarre eastern religions. The preachers of these religions presented themselves as important people (compare Acts 8: 9-11, 18-20) who allowed themselves to be paid, and in turn, were willing to pay to learn new magic. However, when Paul arrived in Thessalonica he did not accept any money. That was very striking in a travelling preacher of religion. Paul's object in this was to distinguish himself from the people who preached and taught an escape from the world. He showed in word and deed that Christianity especially has promises for this world. Christian faith does not dream away, but teaches us to stay wide-awake, in anticipation of the new earth. The Christian remains a good worker because there is perspective and Paul illustrates this himself by working hard in the world.

Later, when Christianity had become clearly distinguished from other eastern religions, Paul could make use of his entitlement to be supported by the congregations, without fear of any misunderstandings. By then it had become suffïciently clear that the Christian faith does not alienate from the world. (Also refer to the outline on 1 Thessalonians 2:1-12).

Love is intolerant←⤒🔗

Love for one another in the Church does not mean (as many people assert): leave each other free to go his own way. Where God provides no commandments, we should be endlessly patient with one another's peculiarities and differences. But where God has given us commandments, we should never tolerate disobedience to them. If someone stumbles, we must be ready to raise them again.
But when someone does not wish to listen to what Scripture clearly teaches (2 Thessalonians 3:14a), the congregation should never accept that in false tolerance. The congregation is then called upon to admonish the brother or sister repeatedly, just as Paul repeatedly called upon the people to work faithfully. But after repeated admonition there is the duty to withdraw from one who is unwilling and disobedient (2 Thessalonians 3:6, 14).

In verse 14 it says "note that person and do not keep company with him". It is not Paul's intention that he should be avoided at all costs. A person who persists in sin should not be counted as an enemy, but admonished as a brother (2 Thessalonians 3:15).

This admonition, however, must be coupled with an awareness of the seriousness of separation from the communion of saints, so that such a person will be shamed. Verse 14 says, literally, "Note for yourself such a person, that you do not associate with him".

Through its office bearers (who actually involve the congregation in a case of discipline) the congregation makes the decision not to associate any longer with such a person. His name is noted as that of someone who is no longer allowed to share in the privileges of the communion of saints. What Paul says here, "note that person", is the equivalent of the announcement to the congregation that brother or sister... has been suspended from the communion of the table of the Lord, and because of further hardening of heart will have to be excommunicated. The name has then been made known, noted for everyone: so that everyone now knows his duty towards this erring brother.

Included in this discipline are the work-shy. Verse 10 does not mention those who are no longer able to work, but people who do not wish to work. They shall not eat. This is not a proverb. There are, of course, enough people who do not wish to work, and yet sometimes, through cunning, have quite a comfortable existence.
Paul does not quote from life experience' here in verse 10, but gives a command. Those who do not wish to work are not allowed to participate in the love meals nor in the distribution to the poor.
Their rights and privileges in the communion of the saints have terminated.

In most of our churches the deacons are careful not to give support to people who do not wish to work, but it would be a serious shortcoming in the churches if such work-shy people were not admonished by the elders. It would seem as if the sins in the Church are of no great concern to us as long as it does not cost the deacons any  money! Paul makes no distinction between communion at the table of the deacons and at the table of the communion of saints. It is the calling of the elders to see to it, in all seriousness, that everyone works faithfully in the world. So that also in this, the world can see that we are not called to disturb the peace, to laziness or dreaming, but that we are to work soberly in the world, with hope in our heart, in whatever workplace.

Summary←⤒🔗

In connection with what Prof. Dr. J Douma wrote in his thesis Algemene Genade (Common Grace) there has been a renewed discussion in the Reformed Churches about the question whether we work to develop the earth for God according to a command in Paradise, or whether we are strangers here expecting a Kingdom from heaven, and so work here for our daily pilgrim ration. 2 Thessalonians 3:10 is also mentioned in this discussion. It is claimed that the apostle there appears to speak in quite sober terms about the aim of our work.

Meanwhile, it has come to our attention that Paul's thoughts in 2 Thessalonians 3 are not focused so much on the aim of our work, as on the fact that the Gospel does not place us outside the world order, or make dreamers of us. In his letters Paul does not unfold a programme for world improvement. He is not a restless Christian-radical, campaigning against slavery, racial discrimination, world food shortage, etc. Neither does he wish to make us restless crusaders against the existing structures of society. Nor does he make us conservative defenders of the existing order. Paul teaches us that there is a God Who rules the world, and Who will bring the new mankind on earth. Paul also teaches that God is already busy with that today through the preaching. Right from the beginning the apostle has taught the congregation that God saves this world, and does not take us out of it.

That is why in our age, the duty to work has two sides to it. On the one hand it shows from Paul's sober terminology that we live in a sinful world where work is not always attractive, and the positive aspects of work cannot always be seen. Our work is subject to the thorns and thistles of the curse. Because of this, God's children often feel like strangers in their own home. On the other hand, from the fact that Paul maintains God's order given in Paradise that we will eat by cultivating this earth, it shows that the ground rules still apply. Therefore we may be positive about our work in this world. Not because the work of people contributes directly to a better world. But because God still wishes to have connection with this world, and by grace (not because of works) He will give daily bread and, in the future, a new world to those who work in obedience today. You can only work properly — in this present dispensation — through faith. Paul has good reason to conclude with the words of verse 16, "Now may the Lord of peace Himself give you peace (also peace in your work) always in every way. The Lord be with you all".