3:1–2. The exhortation in 3:1 is the same as in 1 Th 5:25, but here with more specifics about the needs of the apostles. The “word of the Lord” is the gospel (see Ac 8:25; 13:44, 48–49; 15:35–36; 19:10; 1 Th 1:8), and they want to make rapid progress in its extension through the world. The prayer is also that this message might be held in honor (Ac 13:48) instead of being dishonored and despised, as it was in many communities (Ac 28:22). To hold that message in honor would imply its acceptance, as it was received and honored by the Thessalonians (1 Th 1:6; 2:13). Paul is also looking for deliverance or rescue (2 Co 1:10; 2 Tm 3:11; 4:17–18) from “wicked and evil” people (3:2; cf. Lk 23:41; 1 Th 5:22; 2 Th 3:3). Paul likely has in mind those who oppose the Thessalonians and the gospel they received.
3:3–4. Paul and his companions remember the Thessalonians’ sufferings (3:3). This verse echoes the Lord’s Prayer, in which Satan is called “the evil one” (Mt 6:13; cf. Mt 13:19; Jn 17:15; Eph 6:16; 1 Jn 2:13–14). As in 2:13–15, Paul follows the statement about God’s care with a word about their responsibility (3:4). Within the statement about God’s work of strengthening and guarding them (3:3) we find the implicit exhortation to carry on doing what they are already doing (3:4).
3:5. Paul’s second prayer for them (see 2:16–17) echoes 1 Ch 29:18 and Pr 21:1. The idea is to lead or direct someone’s steps or way (1 Th 3:11) in divine moral guidance. The prayer could be taken to mean that they too will love God (as Jn 5:42; 1 Jn 3:17) or that this love from God (Rm 5:5; 8:39) would motivate them.
3:6. Some within the Thessalonian church were not working and had become dependent on others to sustain them (3:10–12). They were “idle” in that they did not heed the apostles’ example (3:7–9) and verbal instruction (3:10). Most likely, these believers had resisted the apostolic instruction to abandon their status as dependent clients of rich patrons (see 1 Th 4:11–12; 5:14). Paul’s teaching here does not, however, absolve the church from its responsibilities toward those in true need (1 Th 4:9–10). Separation from disobedient members was a principal form of church discipline (Mt 18:17; Rm 16:17; 1 Co 5:9–13), though here it is not exercised as excommunication (3:14–15). In a collectivist society where honor is bound up with membership in the group, separation from the group would be a source of great shame and motivation to correct one’s conduct.
3:7–10. Here, as elsewhere, Paul calls the believers to imitate his and the others’ conduct (3:7, 9; see 1 Th 1:6; cf. Php 3:17; 1 Tm 4:12; Ti 2:7). Paul reminds the church that he and his associates were not idle; that is, they did not lead a disorderly life with regard to work (3:8). Paul taught that payment for Christian ministry was acceptable (1 Co 9:7–14; 1 Tm 5:17–18; Gl 6:6; see also Mt 10:10), though in order to become a model for the church to follow he did not take advantage of that privilege (3:9; cf. 1 Co 9:15). Paul’s command was about a person who is able to work and yet “isn’t willing” (3:10), not those who, for whatever reason, cannot work to earn their bread. Teaching about labor was part of the ethical instruction of the church (Eph 4:28; 1 Th 4:11–12).
3:11–13. Next follows a second exhortation. Paul and his companions somehow heard that some members of the church were disorderly, not following the apostolic example and teaching (3:11a). In a play on words in the Greek, Paul says they were meddlesome in other people’s affairs (3:11b), perhaps as they took up the causes of their patrons (see 1 Th 4:11–12). Paul again buttresses his exhortation with an appeal to divine authority (3:12; as 3:6; cf. 1 Th 4:1–8). Paul wants the believers to earn their own bread as he showed them in his example (3:7–8). This means of support causes no social scandal.
3:14–15. Finally, Paul calls on the community to take disciplinary action. The verb “take note” (3:14) suggests disapproval and not just recognition of the problem. Such disorderly members, who have received repeated instruction and warning, are to be excluded even from the common meal of the church. The hope is that they will experience social shame (1 Co 4:14; Ti 2:8), which, in a society that values honor above all else, would be a very effective means of social control.
3:16. The letter closes with a prayer for the church. The peace they pray for from the Lord of peace (Jn 14:27; Rm 15:33; Php 4:9; 1 Th 5:23) is not an inward emotion but a social virtue that defines how they are to live together in community (2 Co 13:11; 1 Th 5:13) and how they are to live in relation to the unbelievers around them (Rm 12:18; 1 Co 7:15; Heb 12:14). This blessing flows from the character of God.
3:17–18. Though Paul wrote the letter with the collaboration of his companions, he gives a final greeting in his own handwriting (3:17). Ancient authors commonly used secretaries to write letters for them but then would add a final note in their own hand (1 Co 16:21; Gl 6:11; Col 4:18; Phm 19). Paul’s greeting would serve as a seal of authenticity (see 2:2). The letter ends as did the first (3:18; see 1 Th 5:28).