Day 1375 of 1461 · 2030-10-06
2 Thessalonians 3:1–18
1Finally, brothers, pray for us, that the word of the Lord may spread rapidly and be glorified, even as also with you,
2and that we may be delivered from unreasonable and evil men; for not all have faith.
3But the Lord is faithful, who will establish you and guard you from the evil one.
4We have confidence in the Lord concerning you, that you both do and will do the things we command.
5May the Lord direct your hearts into God’s love, and into the perseverance of Christ.
6Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks in rebellion, and not after the tradition which they received from us.
7For you know how you ought to imitate us. For we didn’t behave ourselves rebelliously among you,
8neither did we eat bread from anyone’s hand without paying for it, but in labor and travail worked night and day, that we might not burden any of you,
9not because we don’t have the right, but to make ourselves an example to you, that you should imitate us.
10For even when we were with you, we commanded you this: “If anyone is not willing to work, don’t let him eat.”
11For we hear of some who walk among you in rebellion, who don’t work at all, but are busybodies.
12Now those who are that way, we command and exhort in the Lord Jesus Christ, that they work with quietness and eat their own bread.
13But you, brothers, don’t be weary in doing what is right.
14If any man doesn’t obey our word in this letter, note that man, that you have no company with him, to the end that he may be ashamed.
15Don’t count him as an enemy, but admonish him as a brother.
16Now may the Lord of peace himself give you peace at all times in all ways. The Lord be with you all.
17The greeting of me, Paul, with my own hand, which is the sign in every letter: this is how I write.
18The grace of our Lord Jesus Christ be with you all. Amen.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~907 words.
Matthew Henry. We must wait for Christ, which supposes our faith in him, that we believe he came once in flesh and will come again in glory: and we must expect this second coming of Christ, and be careful to get ready for it; there must be a patient waiting, enduring with courage and constancy all that we may meet with in the mean time: and we have need of patience, and need of divine grace to exercise Christian patience, the patience of Christ (as some read the word), patience for Christ's sake and after Christ's example. It was not the mere humour of the apostle, who was an active stirring man himself and therefore would have every body else to be so too, but it was the command of our Lord Jesus Christ, that with quietness we work, and eat our own bread, Th2 3:12. He had given commandments to this purport, as well as a good example of this, when he was among them: Even when we were with you, this we commanded you, that if any man would not work neither should he eat, Th2 3:10. The apostle gives directions to the whole church, commands to those disorderly persons, and an exhortation to those in particular who did well among them. (1.) His commands and directions to the whole church regard, [1.] Their behaviour towards the disorderly persons who were among them, which is thus expressed (Th2 3:6), to withdraw themselves from such, and afterwards to mark that man, and have no company with him, that he may be ashamed; yet not to count him as an enemy, but to admonish him as a brother. We must, First, Note that man who is suspected or charged with not obeying the word of God, or walking contrary thereto, that is, we must have sufficient proof of his fault before we proceed further. So this apostle concluded his first epistle to these Thessalonians; and it is through the grace of our Lord Jesus Christ that we may comfortably hope to have peace with God and enjoy the presence of God, for he has made those nigh that were afar off.
Jamieson–Fausset–Brown. This assurance thus exactly answers to his prayer for them (Th2 2:17), "Our Lord . . . stablish you in every good word and work." He has before his mind the Lord's Prayer, "Lead us not into temptation, but deliver us from evil"; where, as here, the translation may be, "from the evil one"; the great hinderer of "every good word and work." Compare Mat 13:19, "the wicked one." eat any man's bread--Greek, "eat bread from any man," that is, live at anyone's expense. For even--Translate, "For also." We not only set you the example, but gave a positive "command." commanded--Greek imperfect, "We were commanding"; we kept charge of you. would not work--Greek, "is unwilling to work." BENGEL makes this to be the argument: not that such a one is to have his food withdrawn from him by others; but he proves from the necessity of eating the necessity of working; using this pleasantry, Let him who will not work show himself an angel, that is, do without food as the angels do (but since he cannot do without food, then he ought to be not unwilling to work). "We exhort you thus, as ministers IN Christ, exhorting our people IN Christ." with quietness--quiet industry; laying aside restless, bustling, intermeddling officiousness (Th2 3:11). their own--bread earned by themselves, not another's bread (Th2 3:8). note that man--mark him in your own mind as one to be avoided (Th2 3:6). that he may be ashamed--Greek, "made to turn and look into himself, and so be put to shame." Feeling himself shunned by godly brethren, he may become ashamed of his course. An appropriate title in the prayer here, where the harmony of the Christian community was liable to interruption from the "disorderly." The Greek article requires the translation, "Give you the peace" which it is "His to give." "Peace" outward and inward, here and hereafter (Rom 14:17). always--unbroken, not changing with outward circumstances. by all means--Greek, "in every way." Most of the oldest manuscripts read, "in every place"; thus he prays for their peace in all times ("always") and places.
John Calvin. Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: 1. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. 6. As Paul wished by his laboring to set an example, that idle persons might not like drones [707] eat the bread of others, so he was not willing that this very thing [708] should do injury to the ministers of the word, so that the Churches should defraud them of their proper livelihood. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. 12. At the same time, he may also have another thing in view -- that God may restrain unruly persons, [733] that they may not disturb the peace of the Church. 17 The salutation, with my own hand. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 14.
Full commentary on this passage
Matthew Henry
chapter
In the close of the foregoing chapter, the apostle had prayed earnestly for the Thessalonians, and now he desires their prayers, encouraging them to trust in God, to which he subjoins another petition for them (Th2 3:1-5). He then proceeds to give them commands and directions for correcting some things he was informed were amiss among them (Th2 3:6-15) and concludes with benedictions and prayers (Th2 3:16-18).
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1–5
In these words observe,
I. The apostle desires the prayers of his friends: Finally, brethren, pray for us, Th2 3:1. He always remembered them in his prayers, and would not have them forget him and his fellow-labourers, but bear them on their hearts at the throne of grace. Note, 1. This is one way by which the communion of saints is kept us, not only by their praying together, or with one another, but by their praying for one another when they are absent one from another. And thus those who are at great distance may meet together at the throne of grace; and thus those who are not capable of doing or receiving any other kindness may yet this way do and receive real and very great kindness. 2. It is the duty of people to pray for their ministers; and not only for their own pastors, but also for all good and faithful ministers. And, 3. Ministers need, and therefore should desire, the prayers of their people. How remarkable is the humility, and how engaging the example, of this great apostle, who was so mighty in prayer himself, and yet despised not the prayers of the meanest Christian, but desired an interest in them. Observe, further, what they are desired and directed to pray for; namely, (1.) For the success of the gospel ministry: That the word of the Lord may have free course, and be glorified, Th2 3:1. This was the great thing that Paul was most solicitous about. He was more solicitous that God's name might be sanctified, his kingdom advanced, and his will done, than he was about his own daily bread. He desired that the word of the Lord might run (so it is in the original), that it might get ground, that the interest of religion in the world might go forward and not backward, and not only go forward, but go apace. All the forces of hell were then, and still are, more or less, raised and mustered to oppose the word of the Lord, to hinder its publication and success. We should pray, therefore, that oppositions may be removed, that so the gospel, may have free course to the ears, the hearts, and the consciences of men, that it may be glorified in the conviction and conversion of sinners, the confutation, of gainsayers, and the holy conversation of the saints. God, who magnified the law, and made it honourable, will glorify the gospel, and make that honourable, and so will glorify his own name; and good ministers and good Christians may very well be contented to be little, to be any thing, to be nothing, if Christ be magnified and his gospel be glorified. Paul was now at Athens, or, as some think, at Corinth, and would have the Thessalonians pray that he might have as good success there as he had at Thessalonica, that it might be as well with others even as it was with them. Note, If ministers have been successful in one place, they should desire to be successful in every place where they may preach the gospel. (2.) For the safety of gospel ministers. He asks their prayers, nor for preferment, but for preservation: That we may be delivered from unreasonable and wicked men, Th2 3:2. Note, Those who are enemies to the preaching of the gospel, and persecutors of the faithful preachers of it, are unreasonable and wicked men. They act against all the rules and laws of reason and religion, and are guilty of the greatest absurdity and impiety. Not only in the principles of atheism and infidelity, but also in the practice of the vice and immorality, and especially in persecution, there is the greatest absurdity in the world, as well as impiety. There is need of the spiritual protection, as well as the assistance, of godly and faithful ministers, for these are as the standard-bearers, who are most struck at; and therefore all who wish well to the interest of Christ in the world should pray for them. For all men have not faith; that is, many do not believe the gospel; they will not embrace it themselves, and no wonder if such are restless and malicious in their endeavours to oppose the gospel, decry the ministry, and disgrace the minister…
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6–15
The apostle having commended their obedience for the time past, and mentioned his confidence in their obedience for the time to come, proceeds to give them commands and directions to some who were faulty, correcting some things that were amiss among them. Observe, The best society of Christians may have some faulty persons among them, and some things that ought to be reformed. Perfection is not to be found on this side heaven: but evil manners beget good laws; the disorders that Paul heard of as existing among the Thessalonians occasioned the good laws we find in these verses, which are of constant use to us, and all others whom they may concern. Observe,
I. That which was amiss among the Thessalonians, which is expressed,
1. More generally. There were some who walked disorderly, not after the tradition they received from the apostle, Th2 3:6. Some of the brethren were guilty of this disorderly walking; they did not live regularly, nor govern themselves according to the rules of Christianity, nor agreeably to their profession of religion; not according to the precepts delivered by the apostle, which they had received, and pretended to pay a regard to. Note, It is required of those who have received the gospel, and who profess a subjection to it, that they live according to the gospel. If they do not, they are to be counted disorderly persons.
2. In particular, there were among them some idle persons and busy-bodies, Th2 3:11. This the apostle was so credibly informed of that he had sufficient reason to give commands and directions with relation to such persons, how they ought to behave, and how the church should act towards them. (1.) There were some among them who were idle, not working at all, or doing nothing. It does not appear that they were gluttons or drunkards, but idle, and therefore disorderly people. It is not enough for any to say they do no hurt; for it is required of all persons that they do good in the places and relations in which Providence has placed them. It is probable that these persons had a notion (by misunderstanding some passages in the former epistle) concerning the near approach of the coming of Christ, which served them for a pretence to leave off the work of their callings, and live in idleness. Note, It is a great error, or abuse of religion, to make it a cloak for idleness or any other sin. If we were sure that the day of judgment were ever so near, we must, notwithstanding, do the work of the day in its day, that when our Lord comes he may find us doing. The servant who waits for the coming of his Lord aright must be working as his Lord has commanded, that all may be ready when he comes. Or, it may be, these disorderly persons pretended that the liberty wherewith Christ had made them free discharged them from the services and business of their particular callings and employments in the world: whereas they were to abide in the same calling wherein they were called of God, and therein abide with God, Co1 7:20, Co1 7:24. Industry in our particular callings as men is a duty required of us by our general calling as Christians. Or perhaps the general charity there was then among Christians to their poor brethren encouraged some to live in idleness, as knowing the church would maintain them: whatever was the cause, they were much to blame. (2.) There were busy-bodies among them: and it should seem, by the connection, that the same persons who were idle were busy-bodies also. This may seem to be a contradiction; but so it is, that most commonly those persons who have no business of their own to do, or who neglect it, busy themselves in other men's matters. If we are idle, the devil and a corrupt heart will soon find us something to do. The mind of man is a busy thing; if it be not employed in doing good, it will be doing evil. Note, Busy-bodies are disorderly walkers, such as are guilty of vain curiosity, and impertinent meddling with things that do not concern them, and troubling themselves and others …
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16–18
In this conclusion of the epistle we have the apostle's benediction and prayers for these Thessalonians. Let us desire them for ourselves and our friend. There are three blessings pronounced upon them, or desired for them: -
I. That God would give them peace. Note, 1. Peace is the blessing pronounced or desired. By peace we may understand all manner of prosperity; here it may signify, in particular, peace with God, peace in their own minds and consciences, peace among themselves, and peace with all men. 2. This peace is desired for them always, or in every thing; and he desired they might have all good things at all times. 3. Peace by all means: that, as they enjoyed the means of grace, they might with success use all the means and methods of peace too; for peace is often difficult, as it is always desirable. 4. That God would give them peace, who is the Lord of peace. If we have any peace that is desirable, God must give it, who is the author of peace and lover of concord. We shall neither have peaceable dispositions ourselves nor find men disposed to be at peace with us, unless the God of peace give us both.
II. That the presence of God might be with them: The Lord be with you all. We need nothing more to make us safe and happy, nor can we desire any thing better for ourselves and our friends, than to have God's gracious presence with us and them. This will be a guide and guard in every way that we may go, and our comfort in every condition we may be in. It is the presence of God that makes heaven to be heaven, and this will make this earth to be like heaven. No matter where we are if God be with us, nor who is absent if God be with us, nor who is absent if God be present with us.
III. That the grace of our Lord Jesus Christ might be with them. So this apostle concluded his first epistle to these Thessalonians; and it is through the grace of our Lord Jesus Christ that we may comfortably hope to have peace with God and enjoy the presence of God, for he has made those nigh that were afar off. It is this grace that is all in all to make us happy. This is what the apostle admired and magnified on all occasions, what he delighted and trusted in; and by this salutation or benediction, written with his own hand, as the token of every epistle (when the rest was written by an amanuensis), he took care lest the churches he wrote to should be imposed on by counterfeit epistles, which he knew would be of dangerous consequence.
Let us be thankful that we have the canon of scripture complete, and by the wonderful and special care of divine Providence preserved pure and uncorrupt through so many successive ages, and not dare to add to it, nor diminish from it. Let us believe the divine original of the sacred scriptures, and conform our faith and practice to this our sufficient and only rule, which is able to make us wise unto salvation, through faith which is in Christ Jesus. Amen.
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John Calvin
1
2 Thessalonians 3:1-5
1. Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you:
1. Quod reliquum est, orate fratres pro nobis: ut sermo Domini currat et glorificetur, quemadmodum et apud vos;
2. And that we may be delivered from unreasonable and wicked men: for all men have not faith.
2. Et ut liberemur ab importunis et malignis hominibus: non enim omnium est fides.
3. But the Lord is faithful, who shall stablish you, and keep you from evil.
3. Fidelis autem Dominus, qui confirmabit vos, et custodiet a maligno.
4. And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.
4. Confidimus autem in Domino de vobis, quod quae vobis praecipimus, et facitis, et facturi estis.
5. And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.
5. Dominus autem dirigat corda vestra in dilectionem Dei, et exspectationem Christi.
1 Pray for us. Though the Lord powerfully aided him, and though he surpassed all others in earnestness of prayer, he nevertheless does not despise the prayers of believers, by which the Lord would have us aided. It becomes us, after his example, eagerly to desire this aid, and to stir up our brethren to pray for us.
When, however, he adds -- that the word of God may have its course, he shows that he has not so much concern and regard for himself personally, as for the entire Church. For why does he desire to be recommended to the prayers of the Thessalonians? That the doctrine of the gospel may have its course. He does not desire, therefore, so much that regard should be had to himself individually, as to the glory of God and the common welfare of the Church. Course means here dissemination; [692] glory means something farther, -- that his preaching may have its power and efficacy for renewing men after the image of God. Hence, holiness of life and uprightness on the part of Christians is the glory of the gospel; as, on the other hand, those defame the gospel who make profession of it with the mouth, while in the meantime they live in wickedness and baseness. He says -- as among you; for this should be a stimulus to the pious, to see all others like them. Hence those that have already entered into the kingdom of God are exhorted to pray daily that it may come. (Matthew 6:10.)
2 That we may be delivered. The old interpreter has rendered it, not unhappily, in my opinion -- unreasonable [693] Now, by this term, as also by that which immediately follows, (ton poneron,) evil, Paul means wicked and treacherous men, who lurked in the Church, under the name of Christians, or at least Jews, who with a mad zeal for the law furiously persecuted the gospel. He knew, however, how much danger impended over them from both these classes. Chrysostom, however, thinks that those only are meant who maliciously oppose the gospel by base doctrines, [694] -- not by weapons of violence, as for example, Alexander, Hymeneus, and the like; but for my part, I extend it generally to all kinds of dangers and enemies. He was at that time proceeding towards Jerusalem, and wrote in the midst of his journeyings. Now, he had already been divinely forewarned that imprisonments and persecutions awaited him there. (Acts 20:23.) He means, however, deliverance, so that he may come off victorious, whether by life or by death.
All have not faith. This might be explained to mean, "Faith is not in all." This expression, however, were both ambiguous and more obscure. Let us therefore retain Paul's words, by which he intimates that faith is a gift of God that is too rare to be found in all. God, therefore, calls many who do not come to him by faith. Many pretend to come to him, who have their heart at the farthest distance from him. Farther, he does not speak of all indiscriminately, but merely animadverts upon those that belong to the Church: for the Thessalonians saw that very many held faith in…
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6
2 Thessalonians 3:6-10
6. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.
6. Praecipimus autem vobis, fratres in nomine Domini nostri Iesu Christi, ut vos subducatis ab omni fratre, qui inordinate ambulet, et non iuxta institutionem, quam accepit a nobis.
7. For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;
7. Ipsi enim scitis, quomodo oporteat nos imitari, quia non inordinate egimus inter vos:
8. Neither did we eat any man's bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you:
8. Neque gratis panem comedimus a quoquam, sed cum labore et sudore nocte dieque facientes opus, ne cui vestrum graves essemus.
9. Not because we have not power, but to make ourselves an ensample unto you to follow us.
9. Non quod non habeamus potestatem, sed ut nos ipsos exemplar proponeremus vobis ad imitandum vos.
10. For even when we were with you, this we commanded you, that if any would not work, neither should he eat.
10. Etenim quum essemus apud vos, hoc vobis praecepimus, ut, qui laborare non vult, is neque comedat.
He now proceeds to the correcting of a particular fault. As there were some indolent, and at the same time curious and prattling persons, who, in order that they might scrape together a living at the expense of others, wandered about from house to house, he forbids that their indolence should be encouraged by indulgence, [700] and teaches that those live holily who procure for themselves the necessaries of life by honorable and useful labor. And in the first place, he applies the appellation of disorderly persons, not to those that are of a dissolute life, or to those whose characters are stained by flagrant crimes, but to indolent and worthless persons, who employ themselves in no honorable and useful occupation. For this truly is ataxia, (disorder, [701] ) -- not considering for what purpose we were made, and regulating our life with a view to that end, while it is only when we live according to the rule prescribed to us by God that this life is duly regulated. Let this order be set aside, and there is nothing but confusion in human life. This, also, is worthy to be noticed, lest any one should take pleasure in exercising himself apart from a legitimate call from God: for God has distinguished in such a manner the life of men, in order that every one may lay himself out for the advantage of others. He, therefore, who lives to himself alone, so as to be profitable in no way to the human race, nay more, is a burden to others, giving help to no one, is on good grounds reckoned to be ataktos, (disorderly.) Hence Paul declares that such persons must be put away from the society of believers, that they may not bring dishonor upon the Church.
6 Now we command you in the name. Erasmus renders it -- "by the name," as if it were an adjuration. While I do not altogether reject this rendering, I, at the same time, am rather of opinion that the particle in is redundant, as in very many other passages, and that in accordance with the Hebrew idiom. Thus the meaning will be, that this commandment ought to be received with reverence, not as from a mortal man, but as from Christ himself; and Chrysostom explains it in this manner. This withdrawment, [702] however of which he speaks, relates -- not to public excommunication but to private intercourse. For he simply forbids believers to have any familiar intercourse with drones of this sort, who have no honorable means of life, in which they may exercise themselves. He says, however, expressly -- from every brother, because if they profess themselves to be Christians they are above all others intolerable, inasmuch as they are, in a manner, the pests and stains of religion.
Not according to the injunction -- namely, that which we shall fi…
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11
2 Thessalonians 3:11-13
11. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.
11. Audimus enim quosdam versantes inter vos inordinate nihil operis agentes, sed curiose satagentes.
12. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.
12. Talibus autem praecipimus, et obsecramus [715] per Dominum nos trum Iesum Christum, ut cum quiete operantes suum ipsorum panem edant.
13. But ye, brethren, be not weary in well doing.
13. Vos autem fratres, ne defatigemini benefaciendo.
11 We hear that there are some among you. It is probable that this kind of drones were, as it were, the seed of idle monkhood. For, from the very beginning, there were some who, under pretext of religion, either made free with the tables of others, or craftily drew to themselves the substance of the simple. They had also, even in the time of Augustine, come to prevail so much, that he was constrained to write a book expressly against idle monks, where he complains with good reason of their pride, because, despising the admonition of the Apostle, they not only excuse themselves on the ground of infirmity, but they wish to appear holier than all others, on the ground that they are exempt from labors. He inveighs, with good reason, against this unseemliness, that, while the senators are laborious, the workman, or person in humble life, does not merely live in idleness, [716] but would fain have his indolence pass for sanctity. Such are his views. [717] In the mean time, however, the evil has increased to such an extent, that idle bellies occupy nearly the tenth part of the world, whose only religion is to be well stuffed, and to have exemption from all annoyance [718] of labor. And this manner of life they dignify, sometimes with the name of the Order, sometimes with that of the Rule, of this or that personage. [719]
But what does the Spirit say, on the other hand, by the mouth of Paul? He pronounces them all to be irregular and disorderly, by whatever name of distinction they may be dignified. It is not necessary to relate here how much the idle life of monks has invariably displeased persons of sounder judgment. That is a memorable saying of an old monk, which is recorded by Socrates in the Eighth Book of the Tripartite History -- that he who does not labor with his hands is like a plunderer. [720] I do not mention other instances, nor is it necessary. Let this statement of the Apostle suffice us, in which he declares that they are dissolute, and in a manner lawless.
Doing nothing. In the Greek participles there is, an elegant (prosonomasia) play upon words, which I have attempted in some manner to imitate, by rendering it as meaning that they do nothing, but have enough to do in the way of curiosity. [721] He censures, however, a fault with which idle persons are, for the most part, chargeable, that, by unseasonably bustling about, they give trouble to themselves and to others. For we see, that those who have nothing to do are much more fatigued by doing nothing, than if they were employing themselves in some very important work; they run hither and thither; wherever they go, they have the appearance of great fatigue; they gather all sorts of reports, and they put them in a confused way into circulation. You would say that they bore the weight of a kingdom upon their shoulders. Could there be a more remarkable exemplification of this than there is in the monks? For what class of men have less repose? Where does curiosity reign more extensively? Now, as this disease has a ruinous effect upon the public, Paul admonishes that it ought not to be encouraged by idleness.
12 Now we command such. He corrects both of the faults of which he had made mention -- a blustering restlessness, and retirement from useful employment. He accordingly exhorts them, in the first place, to cultivate repose -- that is, to keep themselves quietly …
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14
2 Thessalonians 3:14-18
14. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.
14. Si quis autem non obedit sermoni nostro per epistolam, hunc notate: et ne commisceamini illi, [726] ut pudefiat:
15. Yet count him not as an enemy, but admonish him as a brother.
15. Et ne tanquam inimicum sentiatis, sed admonete tanquam fratrem.
16. Now the Lord of peace himself give you peace always by all means. The Lord be with you all.
16. Ipse autem Deus pacis det vobis pacem semper omnibus modis. Dominus sit cum omnibus vobis.
17. The salutation of Paul with mine own hand, which is the token in every epistle: so Iwrite.
17. Salutatio, mea manu Pauli: quod est signum in omni epistola.
18. The grace of our Lord Jesus Christ be with you all. Amen.
18. Gratia Domini nostri Iesu Christi cum omnibus vobis. Amen.
The second epistle to the Thessalonians was written from Athens.
Ad Thessalonicenses secunda missa fuit ex Athenis.
14 If any one obeys not. He has already declared previously, that he commands nothing but from the Lord. Hence the man, that would not obey, would not be contumacious against a mere man, but would be rebellious against God himself; [727] and accordingly he teaches that such persons ought to be severely chastised. And, in the first place, he desires that they be reported to him, that he may repress them by his authority; and, secondly, he orders them to be excommunicated, that, being touched with shame, they may repent. From this we infer, that we must not spare the reputation of those who cannot be arrested otherwise than by their faults being exposed; but we must take care to make known their distempers to the physician, that he may make it his endeavor to cure them.
Keep no company. I have no doubt that he refers to excommunication; for, besides that the (ataxia) disorder to which he had adverted deserved a severe chastisement, contumacy is an intolerable vice. He had said before, Withdraw yourselves from them, for they live in a disorderly manner, (2 Thessalonians 3:6.) And now he says, Keep no company, for they reject my admonition. He expresses, therefore, something more by this second manner of expression than by the former; for it is one thing to withdraw from intimate acquaintance with an individual, and quite another to keep altogether aloof from his society. In short, those that do not obey after being admonished, he excludes from the common society of believers. By this we are taught that we must employ the discipline of excommunication against all the obstinate [728] persons who will not otherwise allow themselves to be brought under subjection, and must be branded with disgrace, until, having been brought under and subdued, they learn to obey.
That he may be ashamed. There are, it is true, other ends to be served by excommunication -- that contagion may spread no farther, that the personal wickedness of one individual may not tend to the common disgrace of the Church, and that the example of severity may induce others to fear, (1 Timothy 5:20;) but Paul touches upon this one merely -- that those who have sinned may by shame be constrained to repentance. For those that please themselves in their vices become more and more obstinate: thus sin is nourished by indulgence and dissimulation. This, therefore, is the best remedy -- when a feeling of shame is awakened in the mind of the offender, so that he begins to be displeased with himself. It would, indeed, be a small point gained to have individuals made ashamed; but Paul had an eye to farther progress -- when the offender, confounded by a discovery of his own baseness, is led in this way to a full amendment: for shame, like sorrow, is a useful preparation for hatred of sin. Hence all that become wanton [729] must, as I have said, be restrained by this bridle, lest their audacity should be increased in consequence of impunity.
15 Regard him not as an enemy. He immediately adds a s…
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Jamieson–Fausset–Brown
2
that we . . . be delivered from unreasonable . . . men--literally, men out of place, inept, unseemly: out of the way bad: more than ordinarily bad. An undesigned coincidence with Act 18:5-9. Paul was now at Corinth, where the JEWS "opposed themselves" to his preaching: in answer to his prayers and those of his converts at Thessalonica and elsewhere, "the Lord, in vision," assured him of exemption from "the hurt," and of success in bringing in "much people." On the unreasonable, out-of-the way perversity of the Jews, as known to the Thessalonians, see Th1 2:15-16.
have not faith--or as Greek, "the faith" of the Christian: the only antidote to what is "unreasonable and wicked." The Thessalonians, from their ready acceptance of the Gospel (Th1 1:5-6), might think "all" would similarly receive it; but the Jews were far from having such a readiness to believe the truth.
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3
faithful--alluding to "faith" (Th2 3:2) : though many will not believe, the Lord (other very old manuscripts read "God") is still to be believed in as faithful to His promises (Th1 5:24; Ti2 2:13). Faith on the part of man answers to faithfulness on the part of God.
stablish you--as he had prayed (Th2 2:17). Though it was on himself that wicked men were making their onset, he turns away from asking the Thessalonians' prayers for HIS deliverance (Th2 3:2 : so unselfish was he, even in religion), to express his assurance of THEIR establishment in the faith, and preservation from evil. This assurance thus exactly answers to his prayer for them (Th2 2:17), "Our Lord . . . stablish you in every good word and work." He has before his mind the Lord's Prayer, "Lead us not into temptation, but deliver us from evil"; where, as here, the translation may be, "from the evil one"; the great hinderer of "every good word and work." Compare Mat 13:19, "the wicked one."
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4
we have confidence in the Lord--as "faithful" (Th2 3:3). Have confidence in no man when left to himself [BENGEL].
that ye both do--Some of the oldest manuscripts insert a clause, "that ye both have done" before, "and are doing, and will do." He means the majority by "ye," not all of them (compare Th2 3:11; Th2 1:3; Th1 3:6).
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5
If "the Lord" be here the Holy Ghost (Co2 3:17), the three Persons of the Trinity will occur in this verse.
love of God--love to God.
patient waiting for Christ--rather as Greek, "the patience (endurance) of Christ," namely, which Christ showed [ALFORD] (Th2 2:4; Th1 1:3). ESTIUS, however, supports English Version (compare Rev 1:9; Rev 3:10). At all events, this grace, "patience," or persevering endurance, is connected with the "hope" (Th1 1:3, Th1 1:10) of Christ's coming. In ALFORD'S translation we may compare Heb 12:1-2, "Run with patience (endurance) . . . looking to JESUS . . . who, for the joy that was before Him, endured the cross"; so WE are to endure, as looking for the hope to be realized at His coming (Heb 10:36-37).
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we command you--Hereby he puts to a particular test their obedience in general to his commands, which obedience he had recognized in Th2 3:4.
withdraw--literally, "to furl the sails"; as we say, to steer clear of (compare Th2 3:14). Some had given up labor as though the Lord's day was immediately coming. He had enjoined mild censure of such in Th1 5:14, "Warn . . . the unruly"; but now that the mischief had become more confirmed, he enjoins stricter discipline, namely, withdrawal from their company (compare Co1 5:11; Jo2 1:10-11): not a formal sentence of excommunication, such as was subsequently passed on more heinous offenders (as in Co1 5:5; Ti1 1:20). He says "brother," that is, professing Christian; for in the case of unprofessing heathen, believers needed not be so strict (Co1 5:10-13).
disorderly--Paul plainly would not have sanctioned the order of Mendicant Friars, who reduce such a "disorderly" and lazy life to a system. Call it not an order, but a burden to the community (BENGEL, alluding to the Greek, Th2 3:8, for "be chargeable," literally, "be a burden").
the tradition--the oral instruction which he had given to them when present (Th2 3:10), and subsequently committed to writing (Th1 4:11-12).
which he received of us--Some oldest manuscripts read, "ye received"; others, "they received." The English Version reading has no very old authority.
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7
how ye ought to follow us--how ye ought to live so as to "imitate (so the Greek for 'follow') us" (compare Notes, see on Co1 11:1; Th1 1:6).
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8
eat any man's bread--Greek, "eat bread from any man," that is, live at anyone's expense. Contrast Th2 3:12, "eat THEIR OWN bread."
wrought-- (Act 20:34). In both Epistles they state they maintained themselves by labor; but in this second Epistle they do so in order to offer themselves herein as an example to the idle; whereas, in the first, their object in doing so is to vindicate themselves from all imputation of mercenary motives in preaching the Gospel (Th1 2:5, Th1 2:9) [EDMUNDS]. They preached gratuitously though they might have claimed maintenance from their converts.
labour and travail--"toil and hardship" (see on Th1 2:9).
night and day--scarcely allowing time for repose.
chargeable--Greek, "a burden," or "burdensome." The Philippians did not regard it as a burden to contribute to his support (Phi 4:15-16), sending to him while he was in this very Thessalonica (Act 16:15, Act 16:34, Act 16:40). Many Thessalonians, doubtless, would have felt it a privilege to contribute, but as he saw some idlers among them who would have made a pretext of his example to justify themselves, he waived his right. His reason for the same course at Corinth was to mark how different were his aims from those of the false teachers who sought their own lucre (Co2 11:9, Co2 11:12-13). It is at the very time and place of writing these Epistles that Paul is expressly said to have wrought at tent-making with Aquila (Act 18:3); an undesigned coincidence.
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9 more notes on this passage are in the library.