II Thessalonians 3 · The Lantern

το λοιπον προσευχεσθε αδελφοι περι ημων ινα ο λογος του κυριου τρεχη και δοξαζηται καθως και προς υμας

"Many rod-bearers there are, but few Bacchi," according to Plato. "For many are called, but few chosen." "Knowledge is not in all," says the apostle. "And pray that we may be delivered from unreasonable and wicked men: for all men have not faith." ...For the many demand demonstration as a pledge of truth, not satisfied with the bare salvation by faith.

Through the operation of these millstones—the new and the old covenants—the holy church, then, acts with unceasing care so as to draw out the fine flour of a clean heart from hidden thoughts, once the roughness of sins has been scattered, and to produce spiritual food from their kernels when they have been cleansed by the heavenly commandments.

Above, he instructed them about what will happen in the last days. Here he instructs them about certain things that they particularly needed to do.

και ινα ρυσθωμεν απο των ατοπων και πονηρων ανθρωπων ου γαρ παντων η πιστις

For it is not to no purpose that the blessed apostle exhorts Timothy, and says, "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; which some professing have erred concerning the faith." And again, "Thou therefore, my son, be strong in the grace that is in Christ Jesus.

But because "all men have not faith" and the crafty Tempter never delights so much in wounding the hearts of men as when he can poison their unwary minds with errors that are opposed to Gospel Truth, we must strive by the mighty teaching of the Holy Ghost to prevent Christian knowledge from being perverted by the devil's falsehoods.

And second, it is necessary to pray for the preachers that they may be freed "from importunate and evil men," namely from false apostles, who are importunate in arguing and evil in deceiving. Or from persecutors, who pondered wickedness in their hearts.

πιστος δε εστιν ο κυριος ος στηριξει υμας και φυλαξει απο του πονηρου

"But the Lord is faithful, who shall stablish you, and guard you from the evil one. And we have confidence in the Lord touching you that ye both do and will do the things which we command you." Neither ought we, having committed everything to the prayers of the Saints, to be idle ourselves, and run into wickedness, and to lay hold of nothing; nor again when working good to desp…

Then when he says "but God is faithful," he sets out the confidence he has concerning them. And first, he does this; second, he prays for them, at "and may the Lord." Now his confidence depends on the one who gives grace and on men who have free will, that they may be directed by grace.

But God is faithful: That is, He always fulfills His promises. He will strengthen you: That is, against the deceptions of the false apostles. and he will guard you from evil: Especially while under persecution and tyrrany.

πεποιθαμεν δε εν κυριω εφ υμας οτι α παραγγελλομεν υμιν και ποιειτε και ποιησετε

Confidence in the Lord touching you, brethren, that ye both do and will do the things which we command you."

After the apostle prayed for the Thessalonians and said: God is faithful and will certainly complete the work of salvation begun in you, but lest you think that everything depends only on God and therefore give yourselves over to laziness, he now requires cooperation on their part as well, as if saying: God is faithful and will undoubtedly fulfill His work, but on the condition…

Second, on their side he says "and we have confidence concerning you," brothers, namely based on the grace you have received, but "in the Lord," not in your own strength. "We have confidence in you, beloved, of things better and nearer to salvation" (Heb 6:9). "That the things which we command, you both do and will do," i.e., that you will persevere.

ο δε κυριος κατευθυναι 2720 υμων τας καρδιας εις την αγαπην του θεου και εις υπομονην την υπομονην του χριστου

I am sure that a work done by one or two pious men is not done without the cooperation of the Holy Spirit. For when nothing merely human is put before us, when holy men are moved to action with no thought of their own personal gratification, and with the sole object of pleasing God, it is plain that it is the Lord Who is directing their hearts.

so that you may be patient among the adversities of the world, just as Christ bore patiently the reproaches, the mockeries, the scourging, and the Cross. Or, as some manuscripts have it, "in the expectation of Christ," that you may await the coming of Christ in judgment.

Then when he says "and may the Lord," he prays for them, saying "may the Lord direct your hearts," namely that you may reach the goal. "It belongs to man to prepare his soul, but to direct the tongue belongs to the Lord" (Prov 16:1). And a little further down it says, "a man's heart arranges his way, but the Lord directs his steps" (Prov 16:9), namely, to his destined reward.

παραγγελλομεν δε υμιν αδελφοι εν ονοματι του κυριου ημων ιησου χριστου στελλεσθαι υμας απο παντος αδελφου ατακτως περιπατουντος και μη κατα την παραδοσιν ην παρελαβεν παρ ημων

To which course many nations of those barbarians who believe in Christ do assent, having salvation written in their hearts by the Spirit, without paper or ink, and, carefully preserving the ancient tradition, believing in one God, the Creator of heaven and earth, and all things therein, by means of Christ Jesus, the Son of God; who, because of His surpassing love towards His cr…

For not all obey the message, but they follow their own will and advice. Therefore, we instruct them to separate from them, so that they may come to realize their error.

Then when he says, "and we charge you," he shows how they should relate to disorderly persons. And first, he sets out a rule; second, he explains it, at "for you yourselves"; third, he shows why the rule he has set out is necessary, at "for we have heard." He says, therefore: Thus you live, and thus we have confidence, but because there are some wicked men among you, "we charge…

αυτοι γαρ οιδατε πως δει μιμεισθαι ημας οτι ουκ ητακτησαμεν εν υμιν

"For yourselves know how ye ought to imitate us: for we behaved not ourselves disorderly among you; neither did we eat bread for nought at any man's hand." And yet even if they had eaten, it would not have been for nought. "For the laborer," he says, "is worthy of his hire." (Luke x. 7.) "But in labor and travail, working night and day, that we might not burden any of you.

Then when he says "for you yourselves," he explains the last thing he said, namely "according to the tradition," showing what this tradition is and how they received it. Now the tradition is that they were not idle or curious. And first, he shows how they received it by example; second, how they received it by word.

For you yourselves know: That is, knowing from experience.

ουδε δωρεαν αρτον εφαγομεν παρα τινος αλλ εν κοπω και μοχθω νυκτα και ημεραν εργαζομενοι προς το μη επιβαρησαι τινα υμων

Let them imitate the Lord, who at the very time of His passion was not more proud, but more humble. For then He washed His disciples' feet, saying, "If I, your Lord and Master, have washed your feet, ye ought also to wash one another's feet.

Once Abba Serapion finely mocked this sham humility. A man arrived at his cell, making a great show of lowliness in his dress and speech. Serapion, as is usual, asked him to offer a prayer. The visitor refused and said that he was guilty of such crimes that he did not deserve even to breathe the same air. Refusing the mat, he sat on the ground.

"Neither did we eat any man's bread for nothing: but in labor and in toil we worked night and day, lest we should be chargeable to any of you," because he labored with the work of his hands. "You yourselves know that these hands ministered to my necessities, and to those who were with me" (Acts 20:34). "She has not eaten her bread idle" (Prov 31:27).

ουχ οτι ουκ εχομεν εξουσιαν αλλ ινα εαυτους τυπον δωμεν υμιν εις το μιμεισθαι ημας

και γαρ οτε ημεν προς υμας τουτο παρηγγελλομεν υμιν οτι ει τις ου θελει εργαζεσθαι μηδε εσθιετω

But let every one that cometh in the name of the Lord be received, and afterward ye shall prove and know him; for ye shall have understanding right and left. If he who cometh is a wayfarer, assist him as far as ye are able; but he shall not remain with you, except for two or three days, if need be.

I do not say these things haphazardly now, but rather because many are often overly intrusive in their investigation of the needy. They examine their lineage, life, habits, vocation and the vigor of their body. They make complaints and demand immense public scrutiny for their health.

Above, the Apostle shows what he taught them by his own example, namely that they should not be troublesome but should work. Here he shows how he handed this on to them by words and deeds when he was with them.

ακουομεν γαρ τινας περιπατουντας εν υμιν ατακτως μηδεν εργαζομενους αλλα περιεργαζομενους

"For we hear of some that walk among you disorderly, that work not at all, but are busybodies." This indeed he says here; but there, in the first Epistle, he says, "that ye may walk honestly towards them that are without." On what account? Perhaps there was as yet no such thing.

Since our mind is in constant motion, when we do not occupy it with needful matters, it gives itself over to unseemly matters, as was said above, and begins to busy itself with prying into how others live, and from there passes into gossip, idle talk, and empty chatter. Therefore, one ought to labor, working with one's own hands.

Then when he says "for we have heard," he says why this precept is necessary, for the Apostle says this not so much on the basis of a duty to teach as because of the people's fault.

τοις δε τοιουτοις παραγγελλομεν και παρακαλουμεν δια του κυριου ημων ιησου χριστου ινα μετα ησυχιας εργαζομενοι τον εαυτων αρτον εσθιωσιν

This we must also keep in mind—that he who labors ought to perform his task not for the purpose of ministering to his own needs but that he may accomplish the Lord's command, "I was hungry and you gave me to eat," and so on.

Why does he direct them to eat their bread in silence? Plainly, lest they lose by immoderation of language the work which they acquired for their sustenance and that of others.

Then he applies a remedy, when he says "now we charge." And first, on the side of those who are sinning; second, on the side of the others, at "but you, brethren." He says, therefore, "now we" severely "charge those who are such," speaking as a prelate, "and beseech them" lovingly, as their father, that "they would eat their own bread," not another's bread but what is due them,…

υμεις δε αδελφοι μη εκκακησητε καλοποιουντες

ει δε τις ουχ υπακουει τω λογω ημων δια της επιστολης τουτον σημειουσθε και μη συναναμιγνυσθε αυτω ινα εντραπη

και μη ως εχθρον ηγεισθε αλλα νουθετειτε ως αδελφον

I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness, and that ye be chaste and truthful. "Abstain from every form of evil." For if a man cannot govern himself in such matters, how shall he enjoin them on others?

Whence the same apostle again admonishes his disciples, saying, "If any man obey not our word, note that man by this epistle; and have no company with him, that he may be confounded." And straightway he added, "Yet count him not as an enemy, but reprove him as a brother." As if to say, Break ye outward peace with him, but guard in your heart's core internal peace concerning him…

Now the goal and intention should be his correction, which love intends, so he says "yet do not esteem him as an enemy," because his correction should not arise from hateful spite but from a loving eagerness. You should not avoid him out of the sort of hatred you would have for an enemy. "Love your enemies, and do good to those who hate you" (Matt 5:44).

αυτος δε ο κυριος της ειρηνης δωη υμιν την ειρηνην δια παντος εν παντι τροπω ο κυριος μετα παντων υμων

ο ασπασμος τη εμη χειρι παυλου ο εστιν σημειον εν παση επιστολη ουτως γραφω

Whence then shall we know them, he says? For this very reason, he added, "The salutation of me Paul with mine own hand, which is the token in every Epistle: so I write.

He calls the greeting a prayer, showing by this that even when it was necessary to greet, this was accomplished with spiritual benefit and prayer, and was not a simple sign of friendship. So that letters would not be composed in my name by any deceivers (and this, as we said at the beginning, many were doing), I, he says, write the greeting with my own hand.

"The salutation of Paul, with my own hand." He says this because of unbelievers who were twisting his epistles. "See with what kind of letters I write to you with my own hand" (Gal 6:11). "Which is the sign in every epistle. So I write."

η χαρις του κυριου ημων ιησου χριστου μετα παντων υμων αμην [προς θεσσαλονικεις δευτερα εγραφη απο αθηνων]

II Thessalonians3