Introduction

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Genre

This passage is the introduction to Paul’s letter to the Christian church in Thessalonica. Paul uses a formal Salutation in his letters and Second Thessalonians is no different. In ancient letter writing there were formal structures to letters and the Salutation (author(s), recipient(s), blessing) was one of those. Paul does adapt his Salutation to include a Semitic and Christian flavor.

Demarcation

There is almost unanimous agreement across the English translation as to how to demarcate this passage.

The NRSV, ESV, NIV, NET, NABRE, CEV, and MSG demarcate this passage as one cohesive section entitled Salutation (NRSV).

The NASB, TLB, and MSG includes all of chapter one in one large section entitled Thanksgiving for Faith and Perseverance.

In his NICOT Volume entitled The First and Second Letters to the Thessalonians, Gordon D. Fee demarcates this passage one cohesive section entitled Salutation.

The textural markers that assist in demarcating this passage are the very familiar Pauline opening structure of his letters that include the author(s), recipient(s), and blessing.

This Salutation is a very structured and familiar literary device utilized in ancient letter writing. To demarcate this passage any other way, as indicated by the agreement across the English translations, is not faithful to the literary genre this writing belongs.

The Argument of the Text

In this passage, Paul utilizes an almost identical salutation as he did in First Thessalonians.

The issues in this passage are the blessings that the Church of God’s have received.

The author gets his message across through a straight forward salutation.

This passage is only the beginning of Paul’s letter and there is not much information given in this Salutation.

This passage is about how the authors are writing to the church in Thessalonica who is in God the Father and Jesus the Christ bestowing upon them grace and peace from the Father and the Son.

The Co-text

Development of Important Words/Motifs:

God the Father. Twice in this short passage, Paul refers to God the Father.

Lord Jesus Christ. Twice in this short passage, Paul refers to the Lord Jesus Christ.

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul spends much time talking about evil things that must come. However, he reminds his audience that they have been chosen as a first fruits of God’s Children for redemption.

C. Context (The Life-world in which the text was written)

Ancient letter writing techniques help make sense out of this passage. Understanding Hellenistic methods of letter writing explain the elements of this passage as well as highlight the variances Paul makes in his Salutation.

Intertext

OT passages alluded to in this text: Numbers 6:22-27. “22 The Lord spoke to Moses, saying: 23 Speak to Aaron and his sons, saying, Thus you shall bless the Israelites: You shall say to them, 24 The Lord bless you and keep you; 25 the Lord make his face to shine upon you, and be gracious to you; 26 the Lord lift up his countenance upon you, and give you peace. 27 So they shall put my name on the Israelites, and I will bless them.” In this passage, God is speaking to Moses, presenting what seems to be a liturgical blessing that God wants his priests to speak over the nation of Israel. This same type of blessing can be seen in Paul’s Salutation as he blesses God’s people in Thessalonica.

Sensitivity to Other Inter-Canonical Echoes: 

Acts 17:1-15. This passage details Luke’s version of Paul’s evangelism activities in Thessalonica. Fee questions the literal timeline of Luke’s version. Fee’s argument rests on his understanding of the maturity of the church Paul left in Thessalonica. Fee believes that Paul and his associates must have worked in Thessalonica for longer than just over three weeks. This argument is very plausible and not undermining of Luke’s narrative. Luke is not detailing the literal daily events of Paul in Thessalonica, but is telling the story of his expulsion and subsequent harassment in Beroea at the hands of the Thessalonian Jews.

Romans 1:7. “7 To all God’s beloved in Rome, who are called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.” In this Salutation to the church in Rome, Paul also blesses his audience with “grace” and “peace” “from God our Father and the Lord Jesus Christ.”

Galatians 1:15-16. “To the churches of Galatia: 3 Grace to you and peace from God our Father and the Lord Jesus Christ…” In this Salutation to the church in Galatia, Paul also blesses his audience with “grace” and “peace” “from God our Father and the Lord Jesus Christ.”

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul greets God’s children, blessing them with grace and peace from God our Father and the Lord Jesus Christ. This is the embodiment of the wider story of God and God’s people.

2 Thessalonians 1:2 (NRSV)

2 Grace to you and peace from God our Father and the Lord Jesus Christ.

Main Verbs

To

Verb

To

• Tense – Present
• Mood – Indicative
• Voice – Passive

Genre

2 Thessalonians 1:3-12. This is a unique passage in terms of genre and within the Pauline corpus. In Paul’s later letters, he become more structured in this respect. This passage is comprised of Paul’s thanksgiving for the Thessalonians and concludes with his prayer report for the Thessalonians. Woven within this thanksgiving and prayer report is Paul addressing his first issue to the Thessalonians. This first issue is the opponents of the Thessalonians paying the price for their rejection of God and the reward that will be received by God’s people for their faithfulness. In his New International Commentary on the New Testament volume entitled The First and Second Letters to the Thessalonians, Gordon D. Fee states that “Paul’s first thanksgiving in this letter evolves into the first of three major concerns of the letter – to encourage the Thessalonian believers in the face of increased “persecutions and trials” (1:4)” (p. 252).

Demarcation

There is a variety of demarcations represented across the English translations surveyed. 

The NRSV, ESV, and NET demarcate this passage belonging to two separate sections. The first section includes v. 3-4 entitled Thanksgiving (NRSV). The second section includes v. 5-12 entitled The Judgement at Christ’s Coming (NRSV).

The NASB demarcates this passage to include all of chapter one in one large section entitled Thanksgiving for Faith and Perseverance.

The NIV, NET, CEV, and MSG demarcate this passage one coherent section entitled Prayer and Thanksgiving.

The NABRE demarcates this passage belonging to two separate sections. The first section includes v. 3-10 entitled Thanksgiving. The second section includes v. 11-12 entitled The Prayer.

In his NICOT Volume entitled The First and Second Letters to the Thessalonians, Gordon D. Fee demarcates this passage as belonging to two separate sections. The first section includes v. 3-10 entitled Thanksgiving, Including the First Issue. The second section includes v. 11-12 entitled Prayer.

In this passage, the demarcation is determined more by the theme than by specific textual markers. Paul begins the passage by explaining why he gives thanks for the Thessalonians. Therefore, some translations have demarcated this passage as a literary device common to ancient letter writing; the “Thanksgiving”. However, thematically, this passage is best understood as one cohesive section.

The previous passage is a literary device common to ancient letter writing; Salutation is a very structured and familiar literary device utilized in ancient letter writing. To include the Salutation in this passage would be unfaithful to the art and science of ancient letter writing. The passage that follows this one, while connected, focuses on a different them.

The Argument of the Text

In this passage, Paul utilizes a thanksgiving report to encourage the Thessalonians to continue in their love for each other and for their perseverance in the midst of persecution. Fee states that “Paul uses the actual thanksgiving report to address his first major concern as well – the Thessalonian believers’ ongoing persecution and suffering at the hands of their fellow Gentiles” (p. 246).

The issues in this passage are:

• One issue in this passage is the growth of faith and of love for one another that the Thessalonians are experiencing. Paul presents this issue through a prayer of thanksgiving. Fee states that “In receiving news back from Timothy, Paul has a strong sense of divine obligation to thank God for them both for their own growth in faith and love and especially for their perseverance in the midst of increased persecution” (p. 248).
• Paul also informs the Thessalonians that he boasts of their perseverance under persecution to other believers. Fee states that “Thus suffering is the lot of those who would be disciples of a suffering servant Messiah. Indeed, Christian suffering is always to be understood this way” (p. 254).
• Paul informs the Thessalonians that God will repay the affliction suffered by the Thessalonians when Jesus returns in all of his glory.
• Paul declares that God will bring relief to the afflicted.
• Paul informs the Thessalonians that God will repay the afflicters with “the punishment of eternal destruction, separated from the presence of the Lord and from the glory of his might.” Fee explains that the original Greek is best explained that it is not God meting out punishment, but man paying the price required for rejecting God. Fee states that “Paul’s emphasis is on their own just deserts, not on God’s punishing activity” (p. 258).
• Paul informs the Thessalonians that he always prays for them so that they will work in them so that God will be glorified and that they will be glorified in him.

Paul addresses his audience with love and concern and encouragement. In this passage, it is clear that Paul cares for the Thessalonian believers. The author is addressing Christ followers in the Roman city of Thessalonica.

Paul wants the Thessalonians to be encouraged. He gets his message across by reminding his audience of their progress and perseverance. The author encourages his audience to continue in their present ways in these areas.

In this passage, Paul begins his exhortation by offering encouragement to his audience.

This passage is about Paul encouraging the Thessalonians for their perseverance assuring them that God will repay. Paul also praises the Thessalonians for continuing to grow in their love for one another.

The Co-text

This passage is just the first section following the Salutation. However, Paul does not waste any time laying the necessary groundwork so the Thessalonians will be prepared to receive his exhortation.

Development of Important Words/Motifs:

Brothers and sisters. In this passage, Paul uses an endearing term to identify his audience.

God. Paul refers to God eight times in this passage.

Lord Jesus Christ. Six times in this short passage, Paul refers to the Lord Jesus Christ.

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul spends much time talking about evil things that must come. However, he reminds his audience that they have been chosen as a first fruits of God’s Children for redemption.

Context

Donfried states that the “anit-Spirit, which is manifesting itself in Thessalonica, lies at the cause of the problem – viz., ‘the day of the Lord is already here’ – that prompts 2 Thessalonians to be written” (p. 103). Donfried continues “Persecution and misinterpretation of the faith are the dominant problems present in Thessalonica and they occasioned this second letter” (p. 108).

Understanding the persecution experienced by the Thessalonians makes sense out of this passage. They were pressed on every side but continued to persevere among such difficult times. This environment led to speculation about how God was going to meet out vengeance. Paul writes this letter to clear up some of their concerns and misconceptions.

The knowledge of this setting helps the reading of this text by putting into context the situation the Thessalonians were enduring.

This passage appeals to the cultural concern of honor and shame. Honor and shame were important aspects of first century life in the Roman and Jewish culture. The Thessalonians would have felt shame for their beliefs. Paul needed to assure them that their perseverance in persecution would one day be recognized.

As time went on after Jesus’ ascension and his expected immediate return, confusion surrounded the experience the Thessalonians were enduring.

Similarly, in today’s pluralistic culture there is growing disdain for all things Christian. Taking a stand for Jesus and taking on the identity of a Christian is not en vogue. Donfried states “our contemporary situation may not be so different from that of the Thessalonians” (p. 112).

Intertext

OT passages alluded to in this text:

Isaiah 66:4-6. “4 I also will choose to mock them, and bring upon them what they fear; because, when I called, no one answered, when I spoke, they did not listen; but they did what was evil in my sight, and chose what did not please me.” In this passage from, Isaiah describes how humanity has rebelled against God.

Isaiah 66:5. “4 I also will choose to mock them, and bring upon them what they fear; because, when I called, no one answered, when I spoke, they did not listen; but they did what was evil in my sight, and chose what did not please me. 5 Hear the word of the Lord, you who tremble at his word: Your own people who hate you and reject you for my name’s sake have said, “Let the Lord be glorified, so that we may see your joy”; but it is they who shall be put to shame. 6 Listen, an uproar from the city! A voice from the temple! The voice of the Lord, dealing retribution to his enemies!” In this passage, Isaiah starts by describing how humanity has rebelled against God. Isaiah then encourages God’s people that obedience to him brings joy and will be rewarded. Finally, Isaiah concludes by describing how those who have been rebellious towards God will experience retribution.

Sensitivity to Other Inter-Canonical Echoes:

Romans 1:8. “8 First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the world.” In this passage from Paul to the Romans, Paul is saying that the faith of God’s people is talked about all over the world.

1 Thessalonians 1:2-3. “2 We always give thanks to God for all of you and mention you in our prayers, constantly 3 remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ.” In this passage of Paul’s first letter to the Thessalonians he brags on the Thessalonians.

1 Thessalonians 1:10. “10 And they speak of how you are looking forward to the coming of God’s Son from heaven—Jesus, whom God raised from the dead. He is the one who has rescued us from the terrors of the coming judgment.” In this passage of Paul’s first letter to the Thessalonians he speaks to him about Jesus’ Parousia.

1 Thessalonians 3:10. “10 and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the wrath that is coming.”

1 Thessalonians 4:9-12. “9 Now concerning love of the brothers and sisters, you do not need to have anyone write to you, for you yourselves have been taught by God to love one another; 10 and indeed you do love all the brothers and sisters throughout Macedonia. But we urge you, beloved, to do so more and more, 11 to aspire to live quietly, to mind your own affairs, and to work with your hands, as we directed you, 12 so that you may behave properly toward outsiders and be dependent on no one.” In this passage from Paul’s first letter to the Thessalonians, he praises the Thessalonians for their love for one another.

Jude 1:14. “14 It was also about these that Enoch, in the seventh generation from Adam, prophesied, saying, “See, the Lord is coming with ten thousands of his holy ones…” In this passage from Jude, Jude reminds his audience of Enoch’s prophecy.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul praises and encourages the Thessalonians for the progress they have made in their discipleship. Paul also assures them that God will make all things right by punishing the afflicters and by giving relief to the afflicted. Fee states that “God’s glory is intimately tied to Christ’s being glorified in and among his people” (p. 268). This is the embodiment of the wider story of God and God’s people.

2 Thessalonians 1:11 (NRSV)

11 To this end we always pray for you, asking that our God will make you worthy of his call and will fulfill by his power every good resolve and work of faith…

Main Verbs

(will) Make

(will) Fulfill

Verb

(will) Make

• Tense – Present
• Mood – Subjunctive
• Voice – Passive

(will) Fulfill

• Tense – Present
• Mood – Subjunctive
• Voice – Passive

Genre

This is a unique passage in terms of genre and within the Pauline corpus. This is one of the very few passages where Paul speaks in-depth of eschatology. Not is only the subject matter unique, but it is difficult to determine how much of Paul’s eschatological discussion needs to be viewed through the lens of apocalyptic literature. Donfried compares this passage to the ‘little apocalypse’ – Mark 13, stating that “Both writings are concerned with correcting an ‘over-realixed’, i.e., spiritualized, eschatological orientation, misunderstandings at least partially occasioned by false prophets (Mark 13:22) present in the respective communities. Both Mark and the author of 2 Thessalonians refute certain parousia enthusiasts who look to temporary events as signs that the end is appearing” (p. 106-107).

Demarcation

There is a majority agreement for the demarcation of this passage within the English translations surveyed. A minority of English translations chose to include all of chapter two into one section. The section included by the minority however, is very much a different section. That section is obviously a formal ancient literary device, a thanksgiving prayer.

The NRSV, ESV, NET, NLT, and CEV demarcate this passage belonging to one cohesive section entitled The Man of Lawlessness (NRSV).

The NASB, NABRE, and MSG demarcate this passage to include all of chapter two in one large section entitled Man of Lawlessness (NASB).

In his New International Commentary on the New Testament volume entitled The First and Second Letters to the Thessalonians, Gordon D. Fee demarcates this passage as belonging to two separate sections. The first section includes v. 1-2 entitled The Issue Presented. The second section include v. 3-12 entitled Paul’s Response.

In this passage, the demarcation is determined more by the theme than by specific textual markers. But it is obvious that Paul is beginning to address a new issue as he begins this passage with “Now…” The passage that follows, again, is more about the theme than specific textual markers.

To include other verses in this passage would be very confusing to the matter that Paul is addressing.

The Argument of the Text

In this passage, Paul utilizes a polemic to remind and instruct his audience to what he has already taught them.

Fee states that “Everything about the passage suggests that Paul is here offering a word of encouragement to these persecuted believers…” (p. 290).

• Rumors that the Parousia has already occurred. Paul reminds his audience of what they have been taught by him. Paul rejects any other truth than what he has already taught them – that the “lawless one” will be revealed prior to Jesus’ parousia and his gathering of the saint.
• The Lawless One. Paul reminds his audience of what he has already taught them – the lawless one “opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, declaring himself God.”
• The Lawless One is being restrained.
• The Revealing and Destruction of the Lawless One. The Lawless One will be revealed when who is restraining him is removed. At that time, Jesus will destroy the Lawless One with his breath.
• The Work of Satan. Satan is behind the Lawless One. Satan uses all types of trickery to mislead those who are perishing. They refused to love the truth and be saved. God sends them a powerful delusion, so they will not be saved. All that do not believe and took pleasure in unrighteousness will be condemned. Fee identifies the rebellion by summarizing it as “a deliberate and antagonistic rejection of Christ” (p. 281). He confirms that “After all, nothing in the context indicates that believers will be deceived by the “lawless one.” (p. 281) Donfried states that “it is apparent that what occurs in the future is a personification of those evil forces already operative in the present” (p. 94).

Paul addresses his audience with love and concern and encouragement. In this passage, it is clear that Paul cares for the Thessalonian believers and has already invested much into them. The author is addressing Christ followers in the Roman city of Thessalonica. Paul wants the Thessalonians to be encouraged by this letter.

It appears that the situations, idleness and eschatology, precipitating the writing of the first letter has become a more embedded concern. It also appears from comparing the two letters that there is an increase in persecution upon the church from the community and that there may have been a false letter from Paul circulating.

The author gets his message across by reminding his audience of what he has already taught them. The author encourages his audience to continue in their present ways and to be reassured.

There is much left out in this passage. Fee states that Paul’s “response is full of reminders of matters about which he had previously informed them while among them” (p. 269). He continues “The net result is that the reader/interpreter has an especially high information deficit at this point, and must do the best he or she can to make sense of it all, affirming what seems to be certain and showing due caution elsewhere” (p. 269). Fee states that, “our problems lie with some of the details, to which the Thessalonians had access but we do not” (p. 284).

• Paul jumps right into the issue without much explanation. Current reading of this passage has to take clues from the context of this section to determine the situation of the original audience.
• In Paul’s first letter to the Thessalonians, he goes into great detail regarding the resurrection and gathering that will occur at Jesus’ Parousia.
• Paul encourages his audience not to be shaken. He then apparently references a false letter that was said to come from him. Paul then encourages his audience to remember what he has already taught them, but he does not explain. Current reading of the passage has to conjure as to what he is talking about.
• Paul refers to “who now restrains” the Lawless One. Fee states that “the Thessalonians already know what s holding him/it back; so this is simply a reminder” (p. 279).
• Paul does not elaborate on the powerful delusion that God sends to those who do not believe. Fee states that 

This passage is about Paul encouraging the Thessalonians to remember what he has already taught them and for them not to be shaken by false teaching or fake letters that were circulating. Paul reminds his audience of how they will be gathered to Jesus at his Parousia. Fee states “First, the basic content of the passage ends up having to do altogether with “those who are perishing”… Second, the purpose of the passage is not to inform the Thessalonians about the future, but to comfort them in light of serious misinformation to which they are being subject. Finally,… Paul’s aim is to comfort them in the present…” (p. 277). Donfried states that “the eschatological day of the Lord has not yet arrived; much wicked ness and lawlessness must yet be played out on the world’s corrupt stage before God’s ultimate show of victory” (p. 94).

The Co-text

In the previous passage, Paul encourages the Thessalonians for their continued faith. This lays the necessary ground work so the Thessalonians will be prepared to receive his exhortation.

Development of Important Words/Motifs:

• Brothers and sisters. In this passage, Paul uses an endearing term to identify his audience.
• Lawless One. Paul refers “the lawless one” throughout this passage. It is obvious that this was a concept that he had taught the Thessalonians about in detail. In this passage, Paul makes explicit that before Jesus’ gathering of the saints to himself, the lawless one will be revealed.

Openness to Interpretive Possibilities:

As Fee alludes to, the lack of inside information that the current reader has access to has produce many assumptions that veer the application of this passage from the trajectory that can be responsibly verified. This has allowed for various erroneous applications of this passage.

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul continues to encourage them to persevere in the way they have previously stood firm among the persecution they have endured. Paul assures them that they are the first fruits of God’s people and an example to others. Paul then reminds them that they are not to be idle, but are to work for their food.

Context

Understanding the persecution experienced by the Thessalonians makes sense out of this passage. They were pressed on every side but continued to persevere among such difficult times. This environment led to speculation about how God was going to meet out vengeance. Paul writes this letter to clear up some of their concerns and misconceptions. It seems that there may have been a false letter written in Paul’s name that stated the Parousia already occurred. Regardless of a false letter, the Thessalonians had been taught by some false teacher of the Parousia already occurring. In this passage, Paul reminds the Thessalonians of what he had already taught them.

The knowledge of this setting helps the reading of this text by putting into context the situation the Thessalonians were enduring.

The Interface of Contexts:

As time went on after Jesus’ ascension and his expected immediate return, confusion surrounded the experience the Thessalonians were enduring.

Similarly, in today’s pluralistic culture there is growing disdain for all things Christian. Taking a stand for Jesus and taking on the identity of a Christian is not en vogue. Donfried states “our contemporary situation may not be so different from that of the Thessalonians” (p. 112).

Intertext

OT passages alluded to in this text: 

Job 4:9. “9 By the breath of God they perish, and by the blast of his anger they are consumed.” In this passage, the breath of God is what consumes the wicked.

Isaiah 11:4b. “4 but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked.” In this passage, the breath of God is what consumes the wicked.

Isaiah 14:13-14. “13 You said in your heart, “I will ascend to heaven; I will raise my throne above the stars of God; I will sit on the mount of assembly on the heights of Zaphon; 14 I will ascend to the tops of the clouds, I will make myself like the Most High.” This passage discusses the evil one and how he will claim to be God.

Isaiah 66:15. “15 For the Lord will come in fire, and his chariots like the whirlwind, to pay back his anger in fury, and his rebuke in flames of fire.” This passage speaks of how the Lord will pay retribution to the wicked.

Isaiah 66:18-21. This passage speaks to the Lords coming and gathering all people to himself.

Ezekiel 28:2-9. This passage speaks to how the evil one will claim to be God.

Daniel 11:36-37. “36 “The king shall act as he pleases. He shall exalt himself and consider himself greater than any god, and shall speak horrendous things against the God of gods. He shall prosper until the period of wrath is completed, for what is determined shall be done. 37 He shall pay no respect to the gods of his ancestors, or to the one beloved by women; he shall pay no respect to any other god, for he shall consider himself greater than all.” This passage speaks to how the evil one will claim to be God.

Sensitivity to Other Inter-Canonical Echoes:

Matthew 24:24. “24 For false messiahs and false prophets will appear and produce great signs and omens, to lead astray, if possible, even the elect.” This passage speaks to how false messiahs will appear and produce great signs and wonders.

Mark 13. In this passage, Jesus is sharing with his disciples signs that will accompany his return.

Galatians 5:10b. “But whoever it is that is confusing you will pay the penalty.” In this passage, Paul tells the Galatians that false teachers will pay the penalty.

1 Thessalonians 5:1-11. In this passage, Paul had already admonished the Thessalonians about Jesus’ return. Upon Timothy’s report to Paul after delivering the first letter, it appears the Thessalonians have been led astray even more than Paul had previously known.

1 John 2:18. “18 Children, it is the last hour! As you have heard that antichrist is coming, so now many antichrists have come. From this we know that it is the last hour.” From this passage in John’s first epistle, it is evident that antichrists had already been active in the early church.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul reminds the Thessalonians of what he has previously taught them about Jesus’ parousia and his gathering of the saints to himself. This is the embodiment of the wider story of God and God’s people.

2 Thessalonians 2:11 (NRSV)

11 As to the coming of our Lord Jesus Christ and our being gathered together to him, we beg you, brothers and sisters, 2 not to be quickly shaken in mind or alarmed, either by spirit or by word or by letter, as though from us, to the effect that the day of the Lord is already here.

Main Verbs

Coming

Gathered

Beg

(be) Shaken

(be) Alarmed

(is) Here

Verb  

Coming

• Tense – Future
• Mood – Indicative
• Voice – Passive

Gathered

• Tense – Future
• Mood – Indicative
• Voice – Passive

Beg

• Tense – Present
• Mood – Subjunctive
• Voice – Passive

(be) Shaken

• Tense – Present
• Mood – Imperative
• Voice – Passive

(be) Alarmed

• Tense – Present
• Mood – Imperative
• Voice – Passive

(is) Here

• Tense – Present
• Mood – Indicative
• Voice – Passive

Genre

This is an interesting passage in terms of genre and within the Pauline corpus. Paul begins this passage by diving into a thanksgiving prayer for his audience. Paul quickly diverges from the prayer moving on to encouragement towards his audience and from that encouragement he exhorts his audience to stand firm. To conclude this passage, Paul returns to his prayer for the Thessalonians.

Demarcation

There is a majority agreement for the demarcation of this passage within the English translations surveyed. A minority of English translations chose to include all of chapter two into one section. The section included by the minority however, is very much a different section. That section is obviously a formal ancient literary device, a thanksgiving prayer.

The NRSV, ESV, NET, NLT, and CEV demarcate this passage belonging to one cohesive section entitled The Chosen for Salvation (NRSV).

The NASB, NABRE, and MSG demarcate this passage to include all of chapter two in one large section entitled Man of Lawlessness (NASB).

In his New International Commentary on the New Testament volume entitled The First and Second Letters to the Thessalonians, Gordon D. Fee demarcates this passage  belonging to one cohesive section section entitled Thanksgiving.

In this passage, the demarcation is determined more by the theme than by specific textual markers. But it is obvious that Paul is beginning to address a new issue as he begins this passage with “As for us…” Paul also uses a textual marker common in his letters to refocus the attention of his audience, “brothers and sisters.” In the next passage, Paul begins the passage with the textual marker, “Finally…”

To include other verses in this passage would be very confusing to the matter that Paul is addressing.

The Argument of the Text

In this passage, Paul utilizes a thanksgiving prayer to move into encouragement and then an exhortation before completing the section by returning to the thanksgiving prayer.

The issues in this passage:

Chosen as the first fruits for salvation. In this passage, Paul reminds the Thessalonians of their important role in God’s kingdom of being the first fruits and an example to the rest of God’s people.

Salvation through sanctification by the Spirit. In this passage, Paul dives into some of the first soteriological theology we have in scripture. Paul states that salvation comes through the purifying work of the Holy Spirit.

Paul addresses his audience with love and concern and encouragement. In this passage, it is clear that Paul cares for the Thessalonian believers and has already invested much into them. The author is addressing Christ followers in the Roman city of Thessalonica.

Paul desires his audience to be encouraged by reminding them who they are in His kingdom. Paul then exhorts his audience to stand firm in their beliefs in light of their experience.

The author gets his message across by reminding his audience of what he has already taught them. The author encourages his audience to continue in their present ways and to be reassured.

This passage is about Paul encouraging the Thessalonians to remember what he has already taught them and for them not to be shaken by what they are experience. Paul reminds them of who they are in God’s kingdom and to stand firm because of that. Paul reminds them that God is changing them by the purifying work of the Holy Spirit. 

The Co-text

In the previous passage, Paul reminds the Thessalonians of the eschatology that he has already taught them. There is much missing in that conversation as modern readers are listening in to a one-sided conversation. But what can be known is that Jesus has not yet returned and that there will be no mistaking it when it does occur. Fee states that “the thanksgiving itself stands in bold relief to the “litany of the lost” that has just preceded it, and therefore should not be separated from it as something new” (p. 297).

Development of Important Words/Motifs:

Brothers and sisters. In this passage, Paul uses an endearing term to identify his audience.

Chosen. In this passage, Paul makes it clear that the Thessalonians are a chosen people. This brings to mind the special role of the Israelite nation in the kingdom of God and the continued calling by God of a people set apart for himself. Later in first century church history, the apostle Peter returns to this language as he exhorts his audience to stand firm amidst the persecution they are suffering.

Sanctification. In this passage, Paul introduces the concept of sanctification through the work of the Holy Spirit.

Some would use this passage as a prooftext for predestination. The ground upon which that argument stands is the understanding of the English word in verse thirteen, “chosen”.

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul continues in with the prayer theme by asking the Thessalonians to pray for him and his needs. Paul then moves into his final exhortation regarding idleness. Finally, Paul concludes his letter to the Thessalonians with an ancient literary device common to his letters.

Context

Understanding the persecution experienced by the Thessalonians makes sense out of this passage. They were pressed on every side but continued to persevere among such difficult times. This environment led to speculation about how God was going to meet out vengeance. Paul writes this letter to clear up some of their concerns and misconceptions. It seems that there may have been a false letter written in Paul’s name that stated the Parousia had already occurred. Regardless of a false letter, the Thessalonians had been taught by some false teacher of the Parousia already occurring. In this passage, Paul reminds the Thessalonians of what he had already taught them, that they were chosen and set apart and that their response to these difficulties was to stand firm.

The knowledge of this setting helps the reading of this text by putting into context the situation the Thessalonians were enduring.

This passage speaks to the cultural concern of distribution of power. The Thessalonians lived in a time where those in authority wielded power. It would seem counter intuitive for a people devoted to the God of the universe to have little or no power and to be persecuted by the world. But such is the case in the worldly kingdom the Thessalonians lived and the world that we still live in today. Paul needed to remind the Thessalonians that this world is not their home. That they indeed are a chosen people. That they are being sanctified through the Holy Spirit. And finally, that God is comforting and strengthening them in every good world and word.

As time went on after Jesus’ ascension and his expected immediate return, confusion surrounded the experience the Thessalonians were enduring.

Similarly, in today’s pluralistic culture there is growing disdain for all things Christian. Taking a stand for Jesus and taking on the identity of a Christian is not en vogue. Donfried states “our contemporary situation may not be so different from that of the Thessalonians” (p. 112).

Intertext

OT passages alluded to in this text:

Exodus 40:35. “35 Moses was not able to enter the tent of meeting because the cloud settled upon it, and the glory of the Lord filled the tabernacle.” This passage presents a glimpse of the overwhelming presence of God’s glory.

1 Kings 8:10-11. “10 And when the priests came out of the holy place, a cloud filled the house of the Lord, 11 so that the priests could not stand to minister because of the cloud; for the glory of the Lord filled the house of the Lord.” This passage presents a glimpse of the overwhelming presence of God’s glory.

Sensitivity to Other Inter-Canonical Echoes:

Romans 8:22-23. “22 We know that the whole creation has been groaning in labor pains until now; 23 and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies.” In this passage, Paul also describes his audience as being the first fruits.

Romans 11:16. “16 If the part of the dough offered as first fruits is holy, then the whole batch is holy; and if the root is holy, then the branches also are holy.” In this passage, Paul also describes his audience as being the first fruits.

Romans 16:5. “5 Greet also the church in their house. Greet my beloved Epaenetus, who was the first convert (Gk first fruits) in Asia for Christ.” In this passage, Paul also describes his audience as being the first fruits.

1 Corinthians 16:13. “13 Keep alert, stand firm in your faith, be courageous, be strong.” In this passage, Paul exhorts his audience stand firm.

2 Corinthians 9:8. “8 And God is able to provide you with every blessing in abundance, so that by always having enough of everything, you may share abundantly in every good work.” In this passage, Paul reminds his audience that they are participating in God’s work, God’s good work.

Galatians 5:1. “1 For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery.” In this passage, Paul exhorts his audience stand firm.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul reminds the Thessalonians that they have been chosen by God and are being sanctified through the work of the Holy Spirit. Paul encourages his audience to stand firm to what they have been taught. Finally, Paul encourages his audience to be comforted and strengthened by God through every good work and word. This is the embodiment of the wider story of God and God’s people.

2 Thessalonians 2:15 (NRSV)

15 So then, brothers and sisters, stand firm and hold fast to the traditions that you were taught by us, either by word of mouth or by our letter.

Main Verbs

Stand firm

Hold fast

(were) Taught

Verb

Stand Firm

• Tense – Present
• Mood – Imperative
• Voice – Active

Hold Fast

• Tense – Present
• Mood – Imperative
• Voice – Active

(were) Taught

• Tense – Past
• Mood – Indicative
• Voice – Passive

Genre

In his New International Commentary on the New Testament volume entitled The First and Second Letters to the Thessalonians, Gordon D. Fee describes this passage as a captatio benevolentiae. Fee states that “Paul now turns to a final matter, in this case one that he had dealt within the earlier letter (1 Thess 4:9-12), but apparently with little success – to get the disruptive-idle to choose to work for their own bread rather than be a burden to others. To get there he picks up a common feature from ancient rhetoric, starting with what appears to serve as a captatio benevolentiae (vv. 1-5), an introductory word of praise intended to gain a good hearing from them before addressing this difficult issue once more” (p. 310-311).

Demarcation

There is almost unanimous agreement for the demarcation of this passage within the English translations surveyed. The majority demarcation is in agreement with this study.

The NRSV, ESV, NIV, NET, NABRE, NLT, and CEV demarcate this passage as belonging to one cohesive section entitled Request for Prayer (NRSV).

The NASB and MSG demarcate this passage to include all of chapter three in one large section entitled Exhortation (NASB).

Gordon D. Fee demarcates this passage belonging to one cohesive section entitled A Captatio Benevolentiae. Fee states that “Paul begins with an introduction that seems intended primarily to gain a good hearing from all of them, starting with a readiness to be vulnerable himself by requesting prayer on his behalf (vv. 1-2a), and offering the reason why he needs such prayer (v. 2b)” (p. 311).

In this passage, the demarcation is determined more by the theme than by specific textual markers. But it is obvious that Paul is beginning to address a new issue as he begins this passage with a literary device common in his letters used to refocus the attention of his audience, “brothers and sisters.” In the next passage, Paul’s theme transitions again as he addresses the final concern of idleness among the Thessalonians exhorting them.

To include other verses in this passage would be very confusing to the matter that Paul is addressing.

The Argument of the Text

In this passage, Paul begins by requesting prayer for his continuing work of spreading the Gospel. Paul cannot focus on himself too long though as he quickly resorts to continuing to encourage the Thessalonians.

The issues in this passage and the perspective from which they are being represented:

• Paul’s request for the spreading of the gospel. Paul begins this section by asking the Thessalonians to remember him in their prayers asking them to pray the gospel will continue to spread.
• Paul’s request to be rescued from wicked people. Paul then asks the Thessalonians to pray that he will be protected from evil people that are trying to disrupt his mission.
• Paul’s encouragement to the Thessalonians that God is faithful. Finally, Paul cannot help but shift the focus off of himself and back to his audience as he reminds them that God is faithful and will continue to work in their lives.

Paul addresses his audience with love and concern and encouragement. In this passage, it is clear that Paul cares for the Thessalonian believers and has already invested much into them. The author is addressing Christ followers in the Roman city of Thessalonica. Fee states that this passage is “another evidence of his and the Thessalonian believers’ basic relationship as one of “friendship” rather than of “apostle and disciples…”” (p. 321).

The author desires his audience to remember him in their prayers.

It appears that the situations, idleness and eschatology, precipitating the writing of the first letter has become a more embedded concern. It also appears from comparing the two letters that there is an increase in persecution upon the church from the community and that there may have been a false letter from Paul circulating.

Paul gets his message across by asking the Thessalonians to remember him in their prayers focusing on two petitions that he has for God.

There is some ambiguity to Paul’s request for protection from evil people. Throughout his letters to the Thessalonians, Paul has mentioned opposition. The question is whether Paul’s request has to do with vague opposition or if there are specifics unknown outside of their relationship.

This passage is about Paul requesting the Thessalonians to remember him in their prayers. Paul concludes this section by encouraging them that God will continue to work in their lives. 

The Co-text

Situation of Text in Larger Presentation:

In the previous passage, Paul encourages the Thessalonians by reminding them of their special place in God’s kingdom as His first fruits. Paul also exhorts his audience to stand firm in what they have already been taught.

After encouraging and exhorting the Thessalonians, Paul then ask them to remember them in their prayers. But, Paul cannot focus on himself very long as he concludes the section by once again encouraging his beloved audience.

Development of Important Words/Motifs:

• Brothers and sisters. In this passage, Paul uses an endearing term to identify his audience.
• Wicked (people, one). Fee states that “This this is not a subtle exhortation but a word of encouragement, that in the same way Paul has prayed that he and his companions may be “delivered from wicked and evil people,” their faithful Lord, Jesus Christ, will protect the Thessalonians from the evil one himself – even though they will be constantly harassed by him in every kind of way” (p. 319).

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul moves into his final exhortation regarding idleness. Finally, Paul concludes his letter to the Thessalonians with an ancient literary device common to his letters.

Context

Understanding the persecution experienced by the Thessalonians makes sense out of this passage. They were pressed on every side but continued to persevere among such difficult times. This environment led to speculation about how God was going to meet out vengeance. Paul writes this letter to clear up some of their concerns and misconceptions. It seems that there may have been a false letter written in Paul’s name that stated the Parousia had already occurred. Regardless of a false letter, the Thessalonians had been taught by some false teacher of the Parousia already occurring. In this passage, after exhorting them to stand firm, Paul asks the Thessalonians intercede in prayer on his behalf.

The knowledge of this setting helps the reading of this text by putting into context the situation the Thessalonians were enduring.

Appeal to Particular Cultural Conventions/Cues:

This passage speaks to the cultural concern of social roles related to patronal ethics. The Thessalonians, in their culture, would have felt a sense of obligation to Paul for bringing them the good news of Jesus Christ. Paul perhaps plays on this by asking them to remember him in their prayers.

The Interface of Contexts:

As time went on after Jesus’ ascension and his expected immediate return, confusion surrounded the experience the Thessalonians were enduring.

b. In what ways does your own context intersect with that of this text? Similarly, in today’s pluralistic culture there is growing disdain for all things Christian. Taking a stand for Jesus and taking on the identity of a Christian is not en vogue. Donfried states “our contemporary situation may not be so different from that of the Thessalonians” (p. 112).

Intertext

OT passages explicitly cited in this text and their significance in this new context:

• 1 Chronicles 29:18. “18 O Lord, the God of Abraham, Isaac, and Israel, our ancestors, keep forever such purposes and thoughts in the hearts of your people, and direct their hearts toward you.” It appears that Paul pulls directly from this prayer from the Israelite king David after the Israelites brought their gifts for the commissioning of God’s temple. King David prays that God will direct the hearts of the people toward God. Paul prays the same for his friends in Thessalonica.

OT passages alluded to in this text and their significance in this new context:

• Deuteronomy 7:9. “9 Know therefore that the Lord your God is God, the faithful God who maintains covenant loyalty with those who love him and keep his commandments, to a thousand generations…” This ancient passage of the Israelite nation confirms what Paul reminds the Thessalonians of – God’s faithfulness to His people.
• Psalm 145:13. “13 Your kingdom is an everlasting kingdom, and your dominion endures throughout all generations. The Lord is faithful in all his words, and gracious in all his deeds.” Again, in this passage, Israel’s king David reminds the Israelites as Paul does the Thessalonians that God is a faithful God.
• Isaiah 49:7. “7 Thus says the Lord, the Redeemer of Israel and his Holy One, to one deeply despised, abhorred by the nations, the slave of rulers, “Kings shall see and stand up, princes, and they shall prostrate themselves, because of the Lord, who is faithful, the Holy One of Israel, who has chosen you.”

Sensitivity to Other Inter-Canonical Echoes:

• 1 Corinthians 1:9. “9 God is faithful; by him you were called into the fellowship of his Son, Jesus Christ our Lord.” In this passage, Paul tells the Corinthians the same thing he tells the Thessalonians – that our God is a faithful God.
• 1 Corinthians 10:13. “13 No testing has overtaken you that is not common to everyone. God is faithful, and he will not let you be tested beyond your strength, but with the testing he will also provide the way out so that you may be able to endure it.” In this passage, Paul tells the Corinthians that not only is God faithful, but that he also provides escape for his people from eveil – a similar thing he tells the Thessalonians.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul asks the Thessalonians to intercede in prayer on his behalf. In God’s kingdom, we are to stand firm and guard each other through intercessory prayer. This is the embodiment of the wider story of God and God’s people.

2 Thessalonians 2:5 (NRSV)

5 May the Lord direct your hearts to the love of God and to the steadfastness of Christ.

Main Verbs

Direct

Verb

Direct

• Tense – Present
• Mood – Subjunctive
• Voice – Passive

Genre

In this passage, Paul strongly exhorts his audience. He had already addressed this issue in his first letter to the Thessalonians. In this his second letter, he takes even a stronger line as he exhorts the Thessalonians to work for their living and to become idle as some believers are. 

Determination

There is almost unanimous agreement for the demarcation of this passage within the English translations surveyed. The majority demarcation is in agreement with this study. This passage is sandwiched between two ancient literary devices; a captatio benevolentiae before it, and a Final Greetings and Benediction following it.

The NRSV, ESV, NIV, NET, NABRE, NLT, and CEV demarcate this passage as belonging to one cohesive section entitled Warning Against Idleness (NRSV).

The NASB and MSG demarcate this passage to include all of chapter three in one large section entitled Exhortation (NASB).

In his New International Commentary on the New Testament volume entitled The First and Second Letters to the Thessalonians, Gordon D. Fee demarcates this passage belonging to two separate but connected sections. The first section includes 3:6-12 entitled Exhortation Regarding the Disruptive-Idle. The second section includes 3:13-15 entitled Exhortation to the Rest.

In this passage, Paul makes a stark transition in theme as he moves from praising the Thessalonians in prayer and encouraging them with the faithfulness of God to exhorting them to not become idle and to stay clear of those who insist on not working. He also uses his common marker, “brothers and sisters.” Fee states of Paul’s use of the vocative marker “in every one of its many occurrences in Paul’s letters serves either as his way of “marking” a new section, or as a means of transition within a section” (p. 336). The next section in the letter is again, marked more by theme than by a specific textual marker.The same is true for the next passage where Paul concludes his letter with an ancient literary device, Final Greetings and a Benediction.

To include other verses in this passage would be very confusing to the matter that Paul is addressing.

In this passage, Paul starts right off by “commanding” his audience to stay away from those who are living in idleness. Paul then reminds the Thessalonians of his behavior while he was with them – that he was not a burden to them, and he worked day and night. Paul implores his friends to imitate his example. Paul concludes his exhortation by directing the Thessalonians to take note of those who are not working and to not associate with them, but to warn them as believers.

Issues in this passage and the perspective from which they are being represented:

• Idleness. This passage is about one issue – idleness. In his first letter, Paul briefly touched on this topic. Obviously after Timothy’s visit and return from Thessalonica, Paul felt like he needed to address the issue again and with much more force this time.

Paul addresses his audience with love and concern and encouragement. In this passage, it is clear that Paul cares for the Thessalonian believers and has already invested much into them. The author is addressing Christ followers in the Roman city of Thessalonica. Fee states that this passage is “another evidence of his and the Thessalonian believers’ basic relationship as one of “friendship” rather than of “apostle and disciples…”” (p. 321).

The author desires his audience to work hard and to not associate with those who are idle, but to warn them as brothers.

It appears that the situation of idleness that Paul addressed in his first letter to the Thessalonians has not improved or has become even worse. Paul wants his audience to imitate his example through work, to stay away from those who are idle, and to warn those who are idle.

Paul gets his message across through a straight forward exhortation.

There is some ambiguity for what has happened or not happened to cause Paul to address this issue again.

This passage is about Paul admonishing the Thessalonians to not be idle, but to work for their keep. 

The Co-text

Situation of Text in Larger Presentation:

Throughout the entire letter, Paul has been very encouraging and has praised his audience. In this passage, however, he strongly admonishes them in an area they were struggling.

b. What expectations have been set up by now in the story that influence how you relate to the characters, the setting, the conflict, or the argument and/or message? Throughout this letter, Paul has shown his affection for the Thessalonians. He has continually praised them and encouraged them. This shows how much Paul cares for his audience.

Development of Important Words/Motifs:

• Brothers and sisters. In this passage, Paul uses an endearing term to identify his audience.
• Idleness. Fee states that “It is not the “idleness” per se that concerns Paul, but the unruly nature of their refusal to work and thus disrupting the shalom of the entire community that concerns him” (p. 335)

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul concludes his letter to the Thessalonians with an ancient literary device common to his letters.

Context

Socio-Historical Setting:

Paul wrote this letter to the church at Thessalonica. Paul started that church that was mainly made up of Greeks. Paul, starting in the synagogue of Thessalonica as was his custom, was quickly banned from the synagogue. Thessalonica was the capitol of asia minor and perhaps the most important trade city in the region. This provided an eclectic and wide-ranging culture. Thessalonica had a culture that allowed for women to hold prominent positions. Paul and his associates had established a solid church in Thessalonica that after Paul’s departure had struggled with idleness and questions regarding eschatology. To address these issues, Paul wrote a letter, First Thessalonians, that was delivered by Timothy. After Timothy’s return to Paul, Paul, hastily writes a second letter to address these entrenched issues as well as new issues that had cropped up. Donfried states that the “anit-Spirit, which is manifesting itself in Thessalonica, lies at the cause of the problem – viz., ‘the day of the Lord is already here’ – that prompts 2 Thessalonians to be written” (p. 103). Donfried continues “Persecution and misinterpretation of the faith are the dominant problems present in Thessalonica and they occasioned this second letter” (p. 108).

Understanding the persecution experienced by the Thessalonians makes sense out of this passage. They were pressed on every side but continued to persevere among such difficult times. This environment led to speculation about how God was going to meet out vengeance. Paul writes this letter to clear up some of their concerns and misconceptions. It seems that there may have been a false letter written in Paul’s name that stated the Parousia had already occurred. Regardless of a false letter, the Thessalonians had been taught by some false teacher of the Parousia already occurring. In this passage, after exhorting them to stand firm, Paul asks the Thessalonians intercede in prayer on his behalf. 

The knowledge of this setting helps the reading of this text by putting into context the situation the Thessalonians were enduring.

Appeal to Particular Cultural Conventions/Cues:

This passage speaks to the cultural concern of the social role of honor and shame. In his letter, Paul was exhorting his audience to work for their food and to lead other to do the same thing. With honor and shame being such a motivating social construct, this would have helped motivate people toward hard work. Fee states that Paul “is quite ready for them to experience the kind of shame within the believing community that will lead to their repentance… Thus all of what is said here makes sense only in such a culture where “honor” and “shame” stand at the highest level of values” (p. 337-8). Fee concludes that “Paul concludes this exhortation by spelling out how they are to handle those who would remain disobedient, especially after having been shamed by the public reading of this letter. The majority are to “not associate with them,” so that the disruptive-idle themselves might become truly “ashamed” of their conduct (v. 14); but in so doing, this same majority are not to forget that the “idlers” themselves are members of the family” (p. 335).

The Interface of Contexts:

As time went on after Jesus’ ascension and his expected immediate return, confusion surrounded the experience the Thessalonians were enduring.

Similarly, in today’s pluralistic culture there is growing disdain for all things Christian. Taking a stand for Jesus and taking on the identity of a Christian is not en vogue. Donfried states “our contemporary situation may not be so different from that of the Thessalonians” (p. 112).

Intertext

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul exhorts his friends in Thessalonica to follow his example of not being a burden to anyone, but to work for their food. Paul encourages his audience to confront their brothers and sisters in Christ to do the same thing. Paul makes sure to remind the Thessalonians to not treat others as enemies, but as brothers and sisters. Fee states that “Nonetheless, at the end of the day Paul’s greater concern, as usual, is for the community as a whole and their role as offering evidence of God’s rule on earth through their conduct in general and relationships as a community in particular” (p. 325). This is the embodiment of the wider story of God and God’s people.

2 Thessalonians 3:12 (NRSV)

12 Now such persons we command and exhort in the Lord Jesus Christ to do their work quietly and to earntheir own living.

Main Verbs

Command

Exhort

Do

Earn

Verb

Command

• Tense – Present
• Mood – Imperative
• Voice – Active

Exhort

• Tense – Present
• Mood – Imperative
• Voice – Active

Do

• Tense – Present
• Mood – Imperative
• Voice – Active

Earn

• Tense – Present
• Mood – Imperative
• Voice – Active

Genre

This passage combines two common ancient literary devices known as a Benediction and a Final Greeting. In his New International Commentary on the New Testament volume entitled The First and Second Letters to the Thessalonians, Gordon D. Fee states that “Paul moves toward his final greeting in this letter in a very Jewish way” (p. 340). Fee continues, “It is noteworthy that the standard “good-bye” in ancient letters was erroso (lit. “be strong”)… As with the salutation with which our letter began, this standard conclusion has been Christianized” (p. 342).

Demarcation

There is almost unanimous agreement for the demarcation of this passage within the English translations surveyed. The majority demarcation is in agreement with this study. This passage is a combination of two literary devices; a Final Greetings and Benediction.

• The NRSV, ESV, NIV, NET, NABRE, NLT, and CEV demarcate this passage as belonging to one cohesive section entitled Final Greetings and Benediction (NRSV).
• The NASB and MSG demarcate this passage to include all of chapter three in one large section entitled Exhortation (NASB).
• The NABRE, NLT, and CEV demarcates this passage as belonging to parts of two separate section. The first section includes 3:6-16 entitled Neglect of Work. The second section includes 3:17-18 entitled Final Greetings.
• Gordon D. Fee demarcates this passage by separating each verse. Verse sixteen is titled Benediction. Verse seventeen is titled Paul’s Personal Greeting. And verse eighteen is titled The Grace.

In this passage, Paul makes a stark transition in theme as he moves from confronting the disruptive-idle and exhorting the rest of the Thessalonians to a Final Greeting and Benediction.

To include other verses in this passage would be very confusing to the matter that Paul is addressing.

The Argument of the Text

In this passage, Paul prays for the Thessalonians, signs the letter, and wishes them well. These elements are all a customary literary device of ancient letter writing.

Paul addresses his audience with love and concern and encouragement as he closes out this letter.

It appears that the situation of idleness that Paul addressed in his first letter to the Thessalonians has not improved or has become even worse. Paul wants his audience to imitate his example through work, to stay away from those who are idle, and to warn those who are idle.

Paul gets his message across through a literary device common to ancient letter writing.

This passage is about Paul closing out a letter he has authored personally to his dear friends in Thessalonica.

The Co-text

Throughout the entire letter, Paul has been very encouraging and has praised his audience. In the passage directly preceding this one, however, he had strongly admonished them in an area they were struggling.

Throughout this letter, Paul has shown his affection for the Thessalonians. He has continually praised them and encouraged them. This shows how much Paul cares for his audience.

Development of Important Words/Motifs:

Grace, peace. In Paul’s closing remarks he prays that the Thessalonians will experience peace and grace, the peace and grace that comes from Jesus peace and grace. Fee states that “the prayer is for “the Lord of peace” to give them peace” (p. 340).

This passage is the closing of the letter. There is nothing further to read.

Context

Socio-Historical Setting:

Paul wrote this letter to the church at Thessalonica. Paul started that church that was mainly made up of Greeks. Paul, starting in the synagogue of Thessalonica as was his custom, was quickly banned from the synagogue. Thessalonica was the capitol of asia minor and perhaps the most important trade city in the region. This provided an eclectic and wide-ranging culture. Thessalonica had a culture that allowed for women to hold prominent positions. Paul and his associates had established a solid church in Thessalonica that after Paul’s departure had struggled with idleness and questions regarding eschatology. To address these issues, Paul wrote a letter, First Thessalonians, that was delivered by Timothy. After Timothy’s return to Paul, Paul, hastily writes a second letter to address these entrenched issues as well as new issues that had cropped up. Donfried states that the “anit-Spirit, which is manifesting itself in Thessalonica, lies at the cause of the problem – viz., ‘the day of the Lord is already here’ – that prompts 2 Thessalonians to be written” (p. 103). Donfried continues “Persecution and misinterpretation of the faith are the dominant problems present in Thessalonica and they occasioned this second letter” (p. 108).

Understanding the persecution experienced by the Thessalonians makes sense out of this passage. They were pressed on every side but continued to persevere among such difficult times. This environment led to speculation about how God was going to meet out vengeance. Paul writes this letter to clear up some of their concerns and misconceptions. It seems that there may have been a false letter written in Paul’s name that stated the Parousia had already occurred. Regardless of a false letter, the Thessalonians had been taught by some false teacher of the Parousia already occurring. In this passage, after exhorting them to stand firm, Paul asks the Thessalonians intercede in prayer on his behalf. 

The knowledge of this setting helps the reading of this text by putting into context the situation the Thessalonians were enduring.

Intertext

OT passages that are explicitly cited in this text and their significance in this new context. Ruth 2:4. “4 Just then Boaz came from Bethlehem. He said to the reapers, “The Lord be with you.” Paul seems to copy this very Jewish greeting as he closes out his letter to the Thessalonians.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul closes out his letter by praying that his dear friends, brothers and sisters in God’s kingdom, will experience the grace and peace that comes from Jesus’ grace and peace. Fee states that “In light of the preceding content (God’s coming judgment on their enemies; the timing of the day of the Lord; and unrest caused by the disruptive-idle), this prayer is precisely what is needed” (p. 340). This is the embodiment of the wider story of God and God’s people.

2 Thessalonians 3:16b (NRSV)

The Lord be with all of you.

Main Verbs

Be With

Verb

Be With

• Tense – Present
• Mood – Subjunctive
• Voice – Passive