the “idle” or “disorderly” (ataktoi) of 1 Thess 5:14 emerge here as a more evident problem requiring the believers’ direct intervention (2 Thess 3:6–15).67
Persecution
In the first letter, Paul takes the role of comforter and encourager to those Thessalonians who face opposition. In the second letter, Paul’s tone is more serious, and he emphasizes not only future relief for these beleaguered believers, but also inevitable judgment upon the persecutors.68
Eschatology
The second chapter of 2 Thessalonians appears to comprise the main teaching that Paul wanted to pass on. Apparently somehow the Thessalonians came to believe that the “Day of the Lord” arrived.
As to the coming of our Lord Jesus Christ and our being gathered together to him, we beg you, brothers and sisters, 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. (2 Thess 2:1–2)
Paul’s reference here to being taught (spirit/word/letter) about the arrival of the Day of the Lord appears to imply that some group was impressing this notion on them—further evidenced by his next warning that they be deceived by no one (2:3). Who would have taught them this is unclear.
Traditionally, scholars have assumed that Paul wrote 2 Thessalonians to correct a misunderstanding of his earlier instruction that the Day of the Lord will come suddenly (cf. 1 Thess 5:2). Here in 2 Thessalonians, according to this view, the Thessalonians “can relax because the apocalyptic signs that must precede the coming of that day have not yet occurred, namely, the apostasy, the appearance of the lawless one or son of perdition who is anti-God, and the activity of Satan with portended signs and wonders.”69 However, 2 Thessalonians does not offer a point-by-point timeline of eschatological events. There is a bigger concern at work in this text.
My own hunch is that the same Jews that persecuted the Thessalonians somehow convinced them that the “Day of the Lord” has dawned—not completely, but insofar as the traumatic events experienced in their community (e.g., deaths) are evidence of divine displeasure.70 Perhaps their message to the Thessalonian believers was this: We are beginning to see the wrath of God, repent and return to our community. It may not be too late. If this is the case, Paul’s letter carries the urgent task of re-establishing their identity in the community of Jesus and that the Thessalonians are safe and secure in Messiah Jesus alone.
In the central section of 2 Thess 2:1–12, Paul’s main points about eschatological events are these:
• Things will get much worse before they will get better—expect a great “rebellion” among those who claim to know God (2:3)
• There will be a great enemy that is characterized by disobedience to God (the Lawless One) (2:3–4); he serves under Satan and will deceive others through miracles (2:9–10)
• God has allowed there to be a “restrainer” to hold back the Lawless One (2:6–8)
• Despite how harrowing these happenings will be, the Lord Jesus will destroy the Lawless One effortlessly when he returns (2:8)
There are some similarities between Paul’s teaching here and Jesus’ eschatological discourse in Matthew 24. Jesus explains that deceivers will come (24:4–5), wars and disasters will multiply (24:6–8), persecution will intensify (24:9), apostasy and betrayal will mar the church (24:10), false prophets will mislead (24:11), lawlessness will corrupt love (24:12)—but the one who endures to the end will be saved (24:13).
So also Paul says: We are thankful for you, beloved Thessalonians, because you are the “first-fruits” of Thessalonica, and you have held fast to the truth. Glory will come. Stand firm (2:13–15). Paul narrates the future, not to assuage curiosities, nor even to diffuse panic, but to demonstrate the losing side is going to lose—not because it is weaker per se, but because ultimately it is lawless and wicked. If the Thessalonians have become confused about which side to stand on to survive the coming wrath, Paul offers an important clue—follow the obedient and righteous ones.
(No) Work
A third important issue that Paul handles is that of a group he calls the “idle troublemakers” (3:6–12). Already in 1 Thessalonians he warns the idle (1 Thess 5:14), but in this letter the problem with them seems to have worsened such that his rebuke is stern. It is possible that, in a state of emergency and discernment in the church in light of what seems like apocalyptic signs, some local leaders “dubbed” themselves spiritual leaders (perhaps imitating the authority of Paul). They are rebellious insofar as they undermine the community life by being mere “busybodies”—people who meddle and pontificate, but get nothing done (2 Thess 3:11). They disrupt the productive, daily life of the community and they ignore the teachings Paul passed on to the Thessalonians.
Paul seeks to distance himself and the church from these troublemakers by first pointing out his own habit of working for a living. Paul did not expect the church to feed him, so these idle men should not. Paul toiled day and night, even though he had the “right” to receive material benefits from them (3:9). Still, he wanted to model the principle, “Those unwilling to work will not get to eat” (3:10 NLT). Paul wanted to underscore the value of good, honest work, self-reliability. It is not that people should ignore the needs of others—after all, he wrote in his earlier letter that they should devote themselves to the weak, no doubt feeding them if need be (1 Thess 5:14). The focus here is on those who refuse to work, not those who cannot work.
Ultimately, though, even though some believers were acting in a rebellious manner, Paul makes it a point to say that, though they ought to be “shamed” (3:14), they should not be treated as enemies, but rather as erring brothers (3:15).
Themes of 2 Thessalonians
Many of the themes that appear in 1 Thessalonians also can be found in 2 Thessalonians (e.g., faith/trust, love, salvation), but here we will focus on two key themes particularly distinctive to 2 Thessalonians.
Dignity and Honor71
At some point and for some reason, the Thessalonians were doubting their sense worth and dignity. In the Greco-Roman world, the social value of honor was the most important capital. Paul spends ample time in 2 Thessalonians reminding them that, despite all the goings-on in their community in recent days, they are people of worth and value before God. Paul can give thanks for their faith and love because it is right to do so (1:3). He can boast in them, they are acting with honor before God (1:4). Their suffering is not a sign of shame—quite the contrary. In fact, through this suffering, paradoxically, they are being made worthy of the kingdom of God (1:5). They can look forward, not to rejection and destruction, but rather to glorification when the Messiah returns (1:12; 2:14).
It is all too easy to seek out self-value from society, and when the going gets rough, it’s more comfortable to go with the grain of culture. The Thessalonians struggled with the pressures coming from those around them, unhappy with resistance to their new faith. Paul was trying to enlarge their vision to see how what they are doing—in loving and caring for one another and others despite this opposition—was adding to their future glory and that they would be vindicated and honored in the end.
Justice and Peace
Related to the concern about dignity, Paul also
