Cambridge Greek Testament Commentary

2 Thessalonians 3:16

For τροπῳ A*D*G 17, latt vg, Chr Ambrst, read τοπῳ, after I.2 Thessalonians 1:8 : cf. 1 Corinthians 1:2; 2 Corinthians 2:14; 1 Timothy 2:8.

16. Αὐτὸς δὲ ὁ κύριος τῆς εἰρήνης δῴη ὑμῖν τὴν εἰρήνην διὰ παντὸς ἐν παντὶ τρόπῳ. But may the Lord of peace Himself give you peace continually in every way. For Αὐτὸς δέ, cf. 2 Thessalonians 2:16 above—the fourth recurrence of this phrase in the prayers of the two Epistles: from their own attempts to preserve the Church’s peace and to remedy disorder the Apostles turn to the Author and Disposer of peace, invoking this all-comprising blessing from His hand. For εἱρήνη, cf. 1 Thessalonians 1:1; with ὁ κύριος τῆς εἰρήνης cf. ὁ θεὸς τῆς εἰρήνης, 1 Thessalonians 5:23, and note: similarly in 2 Thessalonians 2:13 the ἠγαπημένοι ὑπὸ θεοῦ of 1 Thessalonians 1:4 become the ἠγαπημένοι ὑπὸ Κυρίου. “The Lord of peace” is surely Christ, as in the whole context (see note on κύριος, 2 Thessalonians 3:1 above), and regularly with St Paul. The previous context—2 Thessalonians 3:14 especially—suggests this prayer; the “peace” desired has reference to the Church troubles of the hour. But the supplication is broadened to its widest extent by διὰ παντός κ.τ.λ., including e.g. peace with heathen neighbours and relief from persecution (see 2 Thessalonians 1:4; 1 Thessalonians 2:14; 1 Thessalonians 3:3 f., contrasting 1 Thessalonians 5:3; Acts 9:31); and it comprises beneath all this the “peace with God” which is the basis of Christian happiness (1 Thessalonians 1:1; 2 Thessalonians 1:2; Romans 5:1, &c.), whereof Christ is administrator and “Lord”: see Ephesians 2:13-18, where peace amongst brethren (between Jew and Gentile) centres in Christ and is grounded on the peace between God and man effected by the cross; also John 14:27; John 20:19; John 20:21; John 20:26; Romans 15:5 ff., Romans 15:13, illustrates the double reference of εἰρήνη. Cf. Numbers 6:26, Κύριος … δῴη σοι εἰρήνην,—the high-priest’s blessing upon Israel.

Διὰ παντός, “through all,” is better rendered (as in Luke 24:53; Hebrews 9:6; Hebrews 13:15) “continually”—lasting unbroken, despite trouble—than “at all times” (R.V.), which represents πάντοτε (2 Thessalonians 1:3, &c.). For ἐν παντὶ τρόπῳ, cf. 2 Thessalonians 2:3; also Philippians 1:18, παντὶ τρόπῳ,—a form of phrase sufficient here but for the foregoing διὰ παντός, suggesting the corresponding ἐν: for such balanced prepositions, cf. 1 Thessalonians 4:14; Ephesians 4:6, &c. This phrase impresses on τὴν εἰρήνην the manifold aspect above described.

Nor is it the Lord’s “peace” alone, but “the Lord” Himself, in His personal presence and authority (see Matthew 28:18; Matthew 28:20), and protection (see 2 Thessalonians 3:3 above), whom the Apostles invoke: ὁ κύριος μετὰ πάντων ὑμῶν, (May) the Lord (be) with you all (cf. Romans 15:33)—as in 2 Thessalonians 3:18—not excluding the ἀδελφοὶ ἄτακτοι, who even more than others need the control of “the Lord” and the calming effect of His “peace.” In the Benedictions of 1 Corinthians 16:24; 2 Corinthians 13:13, πάντων has the like pointed significance. See also note on 1 Thessalonians 5:27.

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2 Thessalonians 3:16

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