Cambridge Greek Testament Commentary
2 Thessalonians 3:1
1. The introductory phrase τὸ λοιπόν, For the rest (see note, 1 Thessalonians 4:1), indicates that the writer, though he may afterwards digress, is drawing to a close. The main purpose of the Epistle is accomplished (see Introd. pp. xxxvii. f., and the special Introd. to this section); what follows, however important, is comparatively incidental. But the thoughts immediately following are suggested by those of 2 Thessalonians 2:13-17; and 2 Thessalonians 2:13 to 2 Thessalonians 3:5 forms in substance a single paragraph: cf. inter alia στηρίξει ὑμᾶς (2 Thessalonians 3:3) with 2 Thessalonians 2:17; 2 Thessalonians 3:4 with 2 Thessalonians 2:15; εἰς τὴν� (2 Thessalonians 3:5) with 2 Thessalonians 2:16.
The request προσεύχεσθε, ἀδελφοί, περὶ ἡμῶν—Pray, brothers, for us (who have prayed for you)—arises out of the prayer of 2 Thessalonians 2:16 f., as in the case of 1 Thessalonians 5:23-25 : see note on the last-mentioned passage.
The intercession requested by the Apostles has two specific objects in view: first, ἵνα ὁ λόγος τοῦ κυρίου τρέχῃ καὶ δοξάζηται, that the word of the Lord may run on and be glorified (may have a triumphant career, Lightfoot). “The word of the Lord” (see notes on this expression in 1 Thessalonians 1:8, and on Κύριος, 2 Thessalonians 2:13 above) is the word of Christ, proclaimed by His messengers far and wide (as e.g. in Acts 1:8; cf. John 17:8; John 17:18); the expression is synonymous, from a different point of view, with τὸ εὐαγγέλιον τοῦ θεοῦ, 1 Thessalonians 2:2, &c. To “the Lord” the writers are servants (cf. 2 Corinthians 4:5)—four times in 2 Thessalonians 3:1-5 Christ bears this name (cf. 2 Thessalonians 3:6 besides); and they desire prayer for themselves on His business, in the service of His kingdom.
The figure of the λόγος τρέχων comes from Psalms 18:5 f. (LXX: 2 Thessalonians 3:5 quoted in Romans 10:18); cf. Psalms 146:5 (Psalms 147:4), ὁ�, ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ; also Isaiah 55:11; Acts 12:24. Cf. Vergil’s splendid lines on Fama (Æneid iv.173 ff.), “Mobilitate viget, viresque adquirit eundo,” &c. The spread of the Gospel was remarkably rapid in Macedonia (cf. 1 Thessalonians 1:8 f., and the impression given by Acts 16:11 to Acts 17:12); but a check ensued at Athens, and in the early weeks of the mission at Corinth. The great success finally achieved in the latter city, from which the Apostles write, cost eighteen months to win (Acts 18:11). The metaphor of τρέχειν is complementary to that of the θύρα� used in 1 Corinthians 16:9; 2 Corinthians 2:12. This “glorifying” of “the word of the Lord” is not subjective—the lauding, exalting of it by men—as in Acts 13:48; but objective—the display of its glory by its saving effects: cf., for this use of the verb, 2 Corinthians 3:10; Matthew 5:16; John 12:28; John 17:10 &c.; also 2 Thessalonians 1:10; 2 Thessalonians 1:12, and 2 Thessalonians 2:14 above; and 1 Thessalonians 1:7 ff; 1 Thessalonians 2:13 f., Exodus 2:20, for the “glory” thus achieved in Thessalonica. The “glory” of God’s word shines in the character and worth of those who have received it, and who “adorn the teaching of our Saviour God” (Titus 2:5; Titus 2:10, &c.). Observe the present tense of the two subjunctives: a continuously swift advance and rich illustration of the Gospel is to be prayed for. For ἵνα in this connexion, see notes on 2 Thessalonians 1:11 and 1 Thessalonians 4:1.
καθὼς καὶ πρὸς ὑμᾶς, as indeed (is the case) with you. In both the above respects—in the swift progress and fair fruit of the Gospel—the Thessalonian mission was conspicuous; see note on the last clause and references there given, to which add 2 Thessalonians 1:3 f. above, 1 Thessalonians 3:6-9; 1 Thessalonians 4:9 f.; and cf. Philippians 1:5-7; 2 Corinthians 2:14-16; 2 Corinthians 3:2 f.; 1 Corinthians 1:4-7; Romans 1:8; Colossians 1:5 f.
1. THE APOCALYPSE OF DANIEL
The origin of St Paul’s conception of ὁ ἄνθρωπος τῆς�, with that of the kindred visions of St John, is to be found in the Book of Daniel.[1] Daniel’s Apocalypse has its starting-point in the dream of Nebuchadnezzar (ch. 2): the fourfold metal image, with its feet of mixed iron and clay, broken in pieces by the “stone cut out without hands,” which “becomes a great mountain.” This dream takes an enlarged form in Daniel’s first Vision, that of the four wild beasts (ch. 7.). Amidst the “ten horns” of the fourth Beast there shoots up “a little horn,” before which “three of the first horns were plucked up by the roots,” having “eyes like the eyes of a man, and a mouth speaking great things” (Daniel 7:8). In a moment the scene changes: the “thrones” of the Last Judgement are “placed”; the “Ancient of Days” is beheld sitting; and there is “brought near before Him” the “one like unto a son of man, coming with the clouds of heaven,” with whom the Lord Jesus at the High Priest’s tribunal identified Himself. To this true king the prophet assigns universal and ever-during dominion (Daniel 7:9-14). As the Judgement proceeds, and before the appearance of the glorified Son of Man, the fourth Wild Beast is slain, and “his body destroyed and given to be burned with fire” (Daniel 7:11), “because of the voice of the great words which the [little] horn spake.” The idea is here presented of a cruel, haughty, and triumphant military power, to be overthrown suddenly and completely by the judgement of God, whose fall, apparently, will give the signal for the establishment of the kingdom of heaven; and this kingdom, in contrast with the previous monarchies symbolized by the “wild beasts,” is to be ruled by “one like unto a son of man”—a king of ideal human character, yet clad with Divine glory and “brought near before” God Himself.
[1] See the penetrating and suggestive article in Smith’s Dictionary of the Bible, by the Westcott; also Hastings’ Dict. of the Bible, on the Book of Daniel; and Driver’s Daniel in the Cambridge Bible for Schools.
In the next Vision, ch. 8, that of the duel between the Ram and the He-goat, the Little Horn reappears (Daniel 8:9 ff.), and assumes a distinct personal shape. He becomes “a king of fierce countenance and understanding dark sentences,” who will destroy (or corrupt) the people of the saints … and stand up against the Prince of princes; but he shall be broken without hand” (Daniel 8:22-25).
The third Vision, ch. 11, viz. of the wars of North and South, leads to a further description of the great Oppressor looming through the whole apoalypse, in which his atheism forms the most important feature: “Arms shall stand on his part, and they shall profane the sanctuary … and they shall set up the abomination that maketh desolate.… And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods; and he shall prosper till the indignation be accomplished” (Daniel 11:31-36).
This series of tableaux, notwithstanding the obscurity of their details, gives in broad outline a continuous view of a polity or empire evolved out of the warring kingdoms of this world, from which emerges at last a monster of wickedness armed with all earthly power and bent on the destruction of Israel’s God and people, who is suffered by God in His anger to bear rule for a brief space, but in whose person the realm of evil suffers a conclusive judgement and overthrow.