Finally--literally, "As to what remains."
may have free course--literally, "may run"; spread rapidly without a drag on the wheels of its course. That the new-creating word may "run," as "swiftly" as the creative word at the first (Psa 147:15). The opposite is the word of God being "bound" (Ti2 2:9).
glorified--by sinners accepting it (Act 13:48; Gal 1:23-24). Contrast "evil spoken of" (Pe1 4:14).
as it is with you-- (Th1 1:6; Th1 4:10; Th1 5:11).
have not faith--or as Greek, "the faith" of the Christian: the only antidote to what is "unreasonable and wicked." The Thessalonians, from their ready acceptance of the Gospel (Th1 1:5-6), might think "all" would similarly receive it; but the Jews were far from having such a readiness to believe the truth.
stablish you--as he had prayed (Th2 2:17). Though it was on himself that wicked men were making their onset, he turns away from asking the Thessalonians' prayers for HIS deliverance (Th2 3:2 : so unselfish was he, even in religion), to express his assurance of THEIR establishment in the faith, and preservation from evil. This assurance thus exactly answers to his prayer for them (Th2 2:17), "Our Lord . . . stablish you in every good word and work." He has before his mind the Lord's Prayer, "Lead us not into temptation, but deliver us from evil"; where, as here, the translation may be, "from the evil one"; the great hinderer of "every good word and work." Compare Mat 13:19, "the wicked one."
that ye both do--Some of the oldest manuscripts insert a clause, "that ye both have done" before, "and are doing, and will do." He means the majority by "ye," not all of them (compare Th2 3:11; Th2 1:3; Th1 3:6).
love of God--love to God.
patient waiting for Christ--rather as Greek, "the patience (endurance) of Christ," namely, which Christ showed [ALFORD] (Th2 2:4; Th1 1:3). ESTIUS, however, supports English Version (compare Rev 1:9; Rev 3:10). At all events, this grace, "patience," or persevering endurance, is connected with the "hope" (Th1 1:3, Th1 1:10) of Christ's coming. In ALFORD'S translation we may compare Heb 12:1-2, "Run with patience (endurance) . . . looking to JESUS . . . who, for the joy that was before Him, endured the cross"; so WE are to endure, as looking for the hope to be realized at His coming (Heb 10:36-37).
withdraw--literally, "to furl the sails"; as we say, to steer clear of (compare Th2 3:14). Some had given up labor as though the Lord's day was immediately coming. He had enjoined mild censure of such in Th1 5:14, "Warn . . . the unruly"; but now that the mischief had become more confirmed, he enjoins stricter discipline, namely, withdrawal from their company (compare Co1 5:11; Jo2 1:10-11): not a formal sentence of excommunication, such as was subsequently passed on more heinous offenders (as in Co1 5:5; Ti1 1:20). He says "brother," that is, professing Christian; for in the case of unprofessing heathen, believers needed not be so strict (Co1 5:10-13).
disorderly--Paul plainly would not have sanctioned the order of Mendicant Friars, who reduce such a "disorderly" and lazy life to a system. Call it not an order, but a burden to the community (BENGEL, alluding to the Greek, Th2 3:8, for "be chargeable," literally, "be a burden").
the tradition--the oral instruction which he had given to them when present (Th2 3:10), and subsequently committed to writing (Th1 4:11-12).
which he received of us--Some oldest manuscripts read, "ye received"; others, "they received." The English Version reading has no very old authority.
wrought-- (Act 20:34). In both Epistles they state they maintained themselves by labor; but in this second Epistle they do so in order to offer themselves herein as an example to the idle; whereas, in the first, their object in doing so is to vindicate themselves from all imputation of mercenary motives in preaching the Gospel (Th1 2:5, Th1 2:9) [EDMUNDS]. They preached gratuitously though they might have claimed maintenance from their converts.
labour and travail--"toil and hardship" (see on Th1 2:9).
night and day--scarcely allowing time for repose.
chargeable--Greek, "a burden," or "burdensome." The Philippians did not regard it as a burden to contribute to his support (Phi 4:15-16), sending to him while he was in this very Thessalonica (Act 16:15, Act 16:34, Act 16:40). Many Thessalonians, doubtless, would have felt it a privilege to contribute, but as he saw some idlers among them who would have made a pretext of his example to justify themselves, he waived his right. His reason for the same course at Corinth was to mark how different were his aims from those of the false teachers who sought their own lucre (Co2 11:9, Co2 11:12-13). It is at the very time and place of writing these Epistles that Paul is expressly said to have wrought at tent-making with Aquila (Act 18:3); an undesigned coincidence.
commanded--Greek imperfect, "We were commanding"; we kept charge of you.
would not work--Greek, "is unwilling to work." BENGEL makes this to be the argument: not that such a one is to have his food withdrawn from him by others; but he proves from the necessity of eating the necessity of working; using this pleasantry, Let him who will not work show himself an angel, that is, do without food as the angels do (but since he cannot do without food, then he ought to be not unwilling to work). It seems to me simpler to take it as a punishment of the idle. Paul often quotes good adages current among the people, stamping them with inspired approval. In the Hebrew, "Bereshith Rabba," the same saying is found; and in the book Zeror, "He who will not work before the sabbath, must not eat on the sabbath."
with quietness--quiet industry; laying aside restless, bustling, intermeddling officiousness (Th2 3:11).
their own--bread earned by themselves, not another's bread (Th2 3:8).
that he may be ashamed--Greek, "made to turn and look into himself, and so be put to shame." Feeling himself shunned by godly brethren, he may become ashamed of his course.
always--unbroken, not changing with outward circumstances.
by all means--Greek, "in every way." Most of the oldest manuscripts read, "in every place"; thus he prays for their peace in all times ("always") and places.
Lord be with you all--May He bless you not only with peace, but also with His presence (Mat 28:20). Even the disorderly brethren (compare Th2 3:15, "a brother") are included in this prayer.
which--which autograph salutation.
the token--to distinguish genuine Epistles from spurious ones put forth in my name (Th2 2:2).
in every epistle--Some think he signed his name to every Epistle with his own hand; but as there is no trace of this in any manuscripts of all the Epistles, it is more likely that he alludes to his writing with his own hand in closing every Epistle, even in those Epistles (Romans, Second Corinthians, Ephesians, Philippians, First Thessalonians) wherein he does not specify his having done so.
so I write--so I sign my name: this is a specimen of my handwriting, by which to distinguish my geniune letters from forgeries.
Amen--omitted in the oldest manuscripts It was doubtless the response of the congregation after hearing the Epistle read publicly; hence it crept into copies.
The Subscription is spurious, as the Epistle was written not "from Athens," but from Corinth.