The following excerpt is taken from What Every Christian Should Know About Satan. Order your copy in print, Kindle, or Audible versions here.

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Paul writes in 2 Thessalonians 3:3: “But the Lord is faithful; he will strengthen you and guard you from the evil one.”

Paul begins chapter 3 of his second letter to the Thessalonians with an appeal for prayer “that the word of the Lord may spread rapidly and be honored, just as it was with you” (v. 1). In addition, Paul asks his readers to pray that he and his companions be delivered from “wicked and evil people, for not all have faith” (v. 2). 

Paul uses two adjectives to describe those attacking his ministry. “Wicked” is from the Greek atopos and means “out of place,” “improper,” “wrong-headed,” or “perverse.” These people behave in ways unbecoming of Christians. The second word Paul uses, “evil,” is from the Greek poneros, which we already addressed in this chapter as a term meaning “bad,” “evil,” or “malicious.” 

Paul seems to have a particular group in mind, perhaps Jewish opponents of the gospel in Corinth (Acts 18:6ff). In any case, these wicked people do not appear to be Christians, for Paul follows his description of them with the phrase, “for not all have faith” (2 Thess. 3:2). That is, these opponents refuse to embrace the objective truths of the gospel message.

The apostle then turns his attention to the distressed Thessalonians, who continue to suffer persecution at the hands of their contemporaries (2 Thess. 1:4-6), with Satan as the instigator (1 Thess. 3:5; and see 2:18; 2 Thess. 2:9). Paul seeks to encourage them: “But the Lord is faithful; he will strengthen and guard you from the evil one” (2 Thess. 3:3). Paul contrasts the lack of faith found in opponents of the gospel with the steadfast faithfulness of God, who continues to strengthen and guard his people from Satan. 

The ancient system of patronage is in view here, a system in which benefactors extend protection to their clients. In the present text, the Lord is viewed as protector in his faithfulness to persecuted Christians. As such, he strengthens them in the midst of trials and keeps them from falling. Gene Green comments: “This promise is hardly meant to convey to the church that they will not suffer but rather affirms that in the midst of their sufferings their faithful Patron will strengthen them so that they will not fall. He will shield them from the ultimate shame of succumbing to the wiles of their adversary.^” 

“The evil one” translates an adjective (tou ponerou) that may be either masculine and personal (as the CSB and NIV translate), or neuter as a general reference to evil (as in the KJV and RSV). Some commentators believe “evil” rather than “the evil one” is the preferred understanding as Paul addresses various manifestations of evil already afflicting the church.

However, it seems that Paul is writing about the diabolical work of a person in opposition to the Lord and his church. The early church referred to Satan as ho poneros, “the evil one” (Matt. 6:13; Eph. 6:16). In addition, Paul used personal language to describe the activities of Satan as a present-day hinderer of his work (1 Thess. 2:18), a tempter seeking to undercut the faith of the church (1 Thess. 3:5), and a future enemy with which to be reckoned (2 Thess. 2:9). A personal “evil one” is the antithesis of a personal Lord (kyrios).

In the end, despite the evil one’s unceasing ploys, the Lord’s faithfulness assures us that suffering has meaning (2 Thess. 1:4-5), that God deals harshly with those who persecute his people (2 Thess. 1:6-10), and that our future is secure in Christ (2 Thess. 1:11-12; 3:4-5).

Next: Conquering the Evil One (1 John 2:12-14)