2 Thessalonians · Chapter 3

V. 1. May run-Go on swiftly, without any interruption. And be glorified-Acknowledged as divine, and bring forth much fruit.

Verse 1. Finally, brethren] The words to loipon do not mean finally, but, furthermore-to come to a conclusion-what remains is this-I shall only add-any of these phrases expresses the sense of the original. Pray for us] God, in the order of his grace and providence, has made even the success of his Gospel dependent, in a certain measure, on the prayers of his followers. Why he should do so we cannot tell, but that he has done so we know; and they are not a little criminal who neglect to make fervent supplications for the prosperity of the cause of God.

May have free course] They were to pray that the doctrine of the Lord, o logov tou kuriou, might run, trech, an allusion to the races in the Olympic games: that, as it had already got into the stadium or race course, and had started fairly, so it might run on, get to the goal, and be glorified; i.e., gain the crown, appointed for him that should get first to the end of the course.

Verses 1-4. Finally, brethren, pray for us — See on Colossians 4:3; that the word of the Lord may have free course — Greek, trech, may run, go on swiftly without any interruption; and be glorified — Acknowledged as divine, and bring forth much fruit; even as it is with you — This is a very high commendation of the Thessalonian brethren, and was designed to encourage them in their attachment to the gospel. And that we may be delivered — Rescued and preserved; from unreasonable and wicked men — The word atopwn, rendered unreasonable, properly signifies men who have, or ought to have, no place, namely, in society. Bishop Wilkins thinks that absurd, contumacious persons are intended; such as are not to be fixed by any principles, and whom no topics can work upon. Doubtless the apostle had in his eye chiefly, if not only, the unbelieving Jewish zealots, who were so exceedingly enraged against him for preaching salvation to the Gentiles, without requiring them to obey the law of Moses, that they followed him from place to place, and raised a furious storm of persecution against him wherever they found him, by inflaming both the rulers and the people against him; and they had lately made an insurrection at Corinth, with an intention to have him put to death. For all men have not faith — And all who have not are, more or less, unreasonable and wicked men. By faith, in this passage, it seems we are not to understand the actual belief of the gospel, (for that all men had not that faith was a fact too obvious to be thus noticed by the apostle,) but such a desire to know and do the will of God as would dispose a person to believe and obey the gospel when fairly proposed to him. And it seems, in making this observation, the apostle glances not only at the Jews, who boasted of their faith in the true God, and in the revelation of his will which he had made to them, but at the Greek philosophers likewise, who had assumed to themselves the pompous appellation of lovers of wisdom, or truth. But the Lord is faithful — And will not deceive the confidence, or disappoint the hopes of any that trust in him, and expect the accomplishment of his promises; who shall stablish you — Even all that cleave to him by faith and love; and keep you from evil — From all the mischievous devices of Satan and his instruments, 2 Timothy 4:18. The Greek, apo tou ponhrou, is literally, from the evil one; the name given in other passages of Scripture to the devil, Matthew 6:13, 19; Ephesians 6:16. And we have confidence in the Lord — Or we trust in the Lord concerning you, that he will not withhold from you the aids of his grace; that ye both do already, and will do, in future, the things which we command — In thus speaking, the apostle expresses his good opinion of the greater part of the Thessalonian brethren, but not of every one of them without exception, as is plain from verses 11- 14.

Verse 1, 2. Finally, brethren, pray for us. This request is of constant occurrence. Ephesians 6:18, 19. Paul often ascribes his preservation to the prayers of the saints. He solicits prayer that the Lord would go before his messengers in all places, and clear the race ground of all opposing powers, that the word might be glorified in the conversion of multitudes. His personal preservation he makes but a secondary consideration, to the advancement of the Redeemer’s kingdom. For all men, high pretenders to the law of Moses, have not faith, being destitute of probity, truth, and justice. They obstruct our course, and fight against God.

1. Finally—Note, 1 Thessalonians 4:1. Pray for—Rather, concerning us. The prayer is rather for the success of the gospel, and for Paul only as its minister. Have free course—A circumlocutory translation of simply the word for run. Compare Psalms 147:15

Psalm 147:15: “His word runneth very

swiftly.” The prayer is, for the rapid spread of the gospel. Be glorified— By a triumphant universality in the salvation of men. Is with you—It being your true glory, and you being the happy models for a Christian world.

V. 2. All men have not faith-And all men who have not are more or less unreasonable and wicked men.

Verse 2. Unreasonable and wicked men] The word atopwn, which we translate unreasonable, signifies rather disorderly, unmanageable; persons out of their place-under no discipline, regardless of law and restraint, and ever acting agreeably to the disorderly and unreasonable impulse of their own minds.

For all men have not faith.] The word pistiv is without doubt, to be taken here for fidelity or trustworthiness, and not for faith; and this is agreeable to the meaning given to it in the very next verse: But the Lord is faithful, pistov de estin o kuroiv.

There are many, even of those who have received a measure of the Divine light, in whom we cannot confide; they are irregular, disorderly, and cannot be brought under regular discipline: to these we cannot trust either ourselves or any thing that concerns the cause of God. But the Lord is worthy of your whole confidence; doubt him not; he will establish you, and keep you from any evil to which you may be exposed by these or such like persons.

Verses 1-4. Finally, brethren, pray for us — See on Colossians 4:3; that the word of the Lord may have free course — Greek, trech, may run, go on swiftly without any interruption; and be glorified — Acknowledged as divine, and bring forth much fruit; even as it is with you — This is a very high commendation of the Thessalonian brethren, and was designed to encourage them in their attachment to the gospel. And that we may be delivered — Rescued and preserved; from unreasonable and wicked men — The word atopwn, rendered unreasonable, properly signifies men who have, or ought to have, no place, namely, in society. Bishop Wilkins thinks that absurd, contumacious persons are intended; such as are not to be fixed by any principles, and whom no topics can work upon. Doubtless the apostle had in his eye chiefly, if not only, the unbelieving Jewish zealots, who were so exceedingly enraged against him for preaching salvation to the Gentiles, without requiring them to obey the law of Moses, that they followed him from place to place, and raised a furious storm of persecution against him wherever they found him, by inflaming both the rulers and the people against him; and they had lately made an insurrection at Corinth, with an intention to have him put to death. For all men have not faith — And all who have not are, more or less, unreasonable and wicked men. By faith, in this passage, it seems we are not to understand the actual belief of the gospel, (for that all men had not that faith was a fact too obvious to be thus noticed by the apostle,) but such a desire to know and do the will of God as would dispose a person to believe and obey the gospel when fairly proposed to him. And it seems, in making this observation, the apostle glances not only at the Jews, who boasted of their faith in the true God, and in the revelation of his will which he had made to them, but at the Greek philosophers likewise, who had assumed to themselves the pompous appellation of lovers of wisdom, or truth. But the Lord is faithful — And will not deceive the confidence, or disappoint the hopes of any that trust in him, and expect the accomplishment of his promises; who shall stablish you — Even all that cleave to him by faith and love; and keep you from evil — From all the mischievous devices of Satan and his instruments, 2 Timothy 4:18. The Greek, apo tou ponhrou, is literally, from the evil one; the name given in other passages of Scripture to the devil, Matthew 6:13, 19; Ephesians 6:16. And we have confidence in the Lord — Or we trust in the Lord concerning you, that he will not withhold from you the aids of his grace; that ye both do already, and will do, in future, the things which we command — In thus speaking, the apostle expresses his good opinion of the greater part of the Thessalonian brethren, but not of every one of them without exception, as is plain from verses 11- 14.

Verse 1, 2. Finally, brethren, pray for us. This request is of constant occurrence. Ephesians 6:18, 19. Paul often ascribes his preservation to the prayers of the saints. He solicits prayer that the Lord would go before his messengers in all places, and clear the race ground of all opposing powers, that the word might be glorified in the conversion of multitudes. His personal preservation he makes but a secondary consideration, to the advancement of the Redeemer’s kingdom. For all men, high pretenders to the law of Moses, have not faith, being destitute of probity, truth, and justice. They obstruct our course, and fight against God.

2. Delivered from—The great impediment to the free course of the word. Unreasonable—The word means, etymologically, out of place; and hence, as an adjective signifies, unsuitable, unfitting. In Luke 23:41 it is rendered “amiss;” in Acts 28:6 it is rendered “harm,” meaning harmful. At this time of writing at Corinth, probably St. Paul was being harassed by the unbelieving Jews, who raised an “insurrection,” and arraigned him before Gallic, (Acts 18:12-17,) and it is very possible that it is to them he here alluded. All… not faith—Why state so obvious a fact as that all men are not Christians in faith? To obviate this difficulty some commentators understand by faith, fidelity, good faith, sincerity. And such meaning it has in Matthew 23:23, and Titus 2:10. This is strongly favoured by the apparently antithetic word faithful in next verse, and in have confidence, in verse 4. Let us suppose that the unsuitable and evil men were unreliable professors of Christianity, “false brethren,” who were out of place in Christian communion, and we get a very consistent train of thought. Pray deliverance from untrusty adherents, (who prevent the gospel’s being glorified,) for not all prove faithful; yet faithful is the Lord, and we have faith through him in you. This seems better than Lunemann’s (followed by Alford) interpretation of faith as receptive predisposition. Every other interpretation than ours reduces the antithesis between faith and faithful to one of “sound,” (Alford,) and does not notice the confidence of verse 4 at all.

V. 3. Who will stablish you-That cleave to him by faith. And guard you from the evil one-And all his instruments.

Verse 3. From evil.] apo tou ponhrou may be translated, from the devil or from the evil one. They had disorderly men, wicked men, and the evil one or the devil, to contend with; God alone could support and give them the victory; he had promised to do it, and he might ever be confided in as being invariably faithful.

Verses 1-4. Finally, brethren, pray for us — See on Colossians 4:3; that the word of the Lord may have free course — Greek, trech, may run, go on swiftly without any interruption; and be glorified — Acknowledged as divine, and bring forth much fruit; even as it is with you — This is a very high commendation of the Thessalonian brethren, and was designed to encourage them in their attachment to the gospel. And that we may be delivered — Rescued and preserved; from unreasonable and wicked men — The word atopwn, rendered unreasonable, properly signifies men who have, or ought to have, no place, namely, in society. Bishop Wilkins thinks that absurd, contumacious persons are intended; such as are not to be fixed by any principles, and whom no topics can work upon. Doubtless the apostle had in his eye chiefly, if not only, the unbelieving Jewish zealots, who were so exceedingly enraged against him for preaching salvation to the Gentiles, without requiring them to obey the law of Moses, that they followed him from place to place, and raised a furious storm of persecution against him wherever they found him, by inflaming both the rulers and the people against him; and they had lately made an insurrection at Corinth, with an intention to have him put to death. For all men have not faith — And all who have not are, more or less, unreasonable and wicked men. By faith, in this passage, it seems we are not to understand the actual belief of the gospel, (for that all men had not that faith was a fact too obvious to be thus noticed by the apostle,) but such a desire to know and do the will of God as would dispose a person to believe and obey the gospel when fairly proposed to him. And it seems, in making this observation, the apostle glances not only at the Jews, who boasted of their faith in the true God, and in the revelation of his will which he had made to them, but at the Greek philosophers likewise, who had assumed to themselves the pompous appellation of lovers of wisdom, or truth. But the Lord is faithful — And will not deceive the confidence, or disappoint the hopes of any that trust in him, and expect the accomplishment of his promises; who shall stablish you — Even all that cleave to him by faith and love; and keep you from evil — From all the mischievous devices of Satan and his instruments, 2 Timothy 4:18. The Greek, apo tou ponhrou, is literally, from the evil one; the name given in other passages of Scripture to the devil, Matthew 6:13, 19; Ephesians 6:16. And we have confidence in the Lord — Or we trust in the Lord concerning you, that he will not withhold from you the aids of his grace; that ye both do already, and will do, in future, the things which we command — In thus speaking, the apostle expresses his good opinion of the greater part of the Thessalonian brethren, but not of every one of them without exception, as is plain from verses 11- 14.

V. 4. We trust in the Lord concerning you-Thus only should we trust in any man.

Verse 4. And we have confidence] We have no doubt of God’s kindness towards you; he loves you, and will support you: and we can confide in you, that ye are now acting as we have desired you, and will continue so to do.

Verses 1-4. Finally, brethren, pray for us — See on Colossians 4:3; that the word of the Lord may have free course — Greek, trech, may run, go on swiftly without any interruption; and be glorified — Acknowledged as divine, and bring forth much fruit; even as it is with you — This is a very high commendation of the Thessalonian brethren, and was designed to encourage them in their attachment to the gospel. And that we may be delivered — Rescued and preserved; from unreasonable and wicked men — The word atopwn, rendered unreasonable, properly signifies men who have, or ought to have, no place, namely, in society. Bishop Wilkins thinks that absurd, contumacious persons are intended; such as are not to be fixed by any principles, and whom no topics can work upon. Doubtless the apostle had in his eye chiefly, if not only, the unbelieving Jewish zealots, who were so exceedingly enraged against him for preaching salvation to the Gentiles, without requiring them to obey the law of Moses, that they followed him from place to place, and raised a furious storm of persecution against him wherever they found him, by inflaming both the rulers and the people against him; and they had lately made an insurrection at Corinth, with an intention to have him put to death. For all men have not faith — And all who have not are, more or less, unreasonable and wicked men. By faith, in this passage, it seems we are not to understand the actual belief of the gospel, (for that all men had not that faith was a fact too obvious to be thus noticed by the apostle,) but such a desire to know and do the will of God as would dispose a person to believe and obey the gospel when fairly proposed to him. And it seems, in making this observation, the apostle glances not only at the Jews, who boasted of their faith in the true God, and in the revelation of his will which he had made to them, but at the Greek philosophers likewise, who had assumed to themselves the pompous appellation of lovers of wisdom, or truth. But the Lord is faithful — And will not deceive the confidence, or disappoint the hopes of any that trust in him, and expect the accomplishment of his promises; who shall stablish you — Even all that cleave to him by faith and love; and keep you from evil — From all the mischievous devices of Satan and his instruments, 2 Timothy 4:18. The Greek, apo tou ponhrou, is literally, from the evil one; the name given in other passages of Scripture to the devil, Matthew 6:13, 19; Ephesians 6:16. And we have confidence in the Lord — Or we trust in the Lord concerning you, that he will not withhold from you the aids of his grace; that ye both do already, and will do, in future, the things which we command — In thus speaking, the apostle expresses his good opinion of the greater part of the Thessalonian brethren, but not of every one of them without exception, as is plain from verses 11- 14.

4. Confidence in the Lord touching you—That on the divine side, since the Lord is faithful, every thing possible will be done; that possibility and faithfulness being limited only by the laws of God’s action in the kingdom of grace, laws prescribed by himself upon himself. And among those laws is the postulate by him required, that man, as free-agent, should use granted grace, and power to meet the conditions necessary to justification, sanctification, persevering grace, and eternal life. Ye both do and will do—That they will do he trusts, first, because God, on the divine side, will stablish and keep; and you, on the human side, will consent to be stablished and kept; that is, that you will do the conditions of the full realization of God’s stablishing and keeping.

V. 5. Now the Lord-The Spirit, whose proper work this is. Direct-Lead you straight forward.

Into the patience of Christ-Of which he set you a pattern.

Verse 5. The Lord direct your hearts into the love of God] The love of God is the grand motive and principle of obedience; this must occupy your hearts: the heart is irregular in all its workings; God alone, by his Spirit, can direct it into his love, and keep it right; kateuqunai, give a proper direction to all its passions, and keep them in order, regularity and purity. The patience of Christ.] Such patience, under all your sufferings and persecutions, as Christ manifested under his. He bore meekly the contradiction of sinners against himself; and when he was reviled, he reviled not again.

Verse 5. And the Lord — By his Holy Spirit, whose proper work this is; direct — Powerfully incline; your hearts unto the love of God — That is, into the exercise of love to God, in return for his love to you; and into the patient waiting for Christ — Namely, the patient waiting for his second coming, or for his coming to call you hence by death, 1 Thessalonians 1:10. Macknight, however, interprets the verse rather differently, thus: “May the Lord direct your heart to imitate the love which God hath showed to mankind, and the patience which Christ exercised under sufferings.” The patience of Christ has this sense Revelation 1:9: A partaker in the kingdom and patience of Jesus. As the patience of Job means the patience of which Job was so great an example, so the patience of Christ may signify the patience which he exercised in his sufferings.

Ver. 5. The Lord direct your hearts into the love of God, by a thorough conviction of sin, and by a manifestation of his pardoning mercy. Romans 5:5. Also by causing your love to him to abound yet more and more, in return for all his kindness towards you, that by daily receiving earnests of heaven, you may not faint in waiting for Christ’s appearing. The husbandman, after all his labours in the field, is obliged to wait the appointed months of harvest.

It is here observable, that the sacred Trinity is distinctly recognized in the great work of human redemption. The Lord the Spirit is invoked for his abiding influences on the hearts of his people. God the Father, the fountain and origin of grace and mercy, is to be the object of their supreme affection and adoration; while Christ the Saviour is to be expected and waited for from heaven, as the consummation of all their hopes. Nor is it to be forgotten, that so long as there is any remaining depravity within us, it will tend to abate the ardour of spiritual affections, and to alienate us from the life of God, so as to require the renewed and constant influence of the Holy Spirit to give a new direction and impulse to our affections, that we may be guided and kept in the love of God, and in the lively hope of the second advent. No christian can go on well, unless “the inner man be renewed day by day.”

5. Love of God—The feeling in us of love towards God. Patient waiting for Christ—Literally, Thn upomonhn tou cristou, the patience of Christ. It may mean Christ’s patience; and then Christ’s patience and the Christian’s patience, the patience to which Paul prays that God may direct their hearts, are one holy patience. So the Christian, in 2 Corinthians 1:5, undergoes the “sufferings of Christ.” Our translators, and many commentators, apply the words to the awaiting the second advent. Lunemann objects, that the Greek word for such waiting in 1 Thessalonians 1:10 is slightly different; but the same word is used for it in 1 Thessalonians 1:7.

V. 6. That walketh disorderly-Particularly by not working. Not according to the tradition he received of us-The admonition we gave, both by word of mouth, and in our former epistle.

Verse 6. That ye withdraw yourselves] Have no fellowship with those who will not submit to proper discipline; who do not keep their place; ataktwv, such as are out of their rank, and act according to their own wills and caprices; and particularly such as are idle and busybodies. These he had ordered, 1 Thessalonians 4:11, 12, that they should study to be quiet, mind their own business, and work with their hands; but it appears that they had paid no attention to this order, and now he desires the Church to exclude such from their communion.

And not after the tradition] This evidently refers to the orders contained in the first epistle; and that first epistle was the tradition which they had received from him. It was, therefore, no unwritten word, no uncertain saying, handed about from one to another; but a part of the revelation which God had given, and which they found in the body of his epistle. These are the only traditions which the Church of God is called to regard.

Verses 6-12. We command you, brethren — We solemnly charge you; in the name of the Lord. (see on 1 Corinthians 5:4,) the credit and progress of whose religion are so nearly concerned in the matter; that ye withdraw yourselves from every brother — Whatever his rank, circumstances, or profession may be; that walketh disorderly — Particularly (as the apostle here means) in not working; that you have no unnecessary converse or society with such. Disorderly persons, ataktoi, are they who profess to be subject to the discipline of the gospel, yet do not walk according to its precepts. See 1 Thessalonians 5:14. What the apostle here condemned under this description, was idleness, verse 11; and by the solemnity with which he introduces his charge, we are taught, that it is most offensive to God, and dangerous to ourselves and others, to encourage, by our company and conversation, such as live in the practice of that or any gross sin! May all who have a regard to religion attend to this! The same important charge is repeated verse 14. And not after the tradition which ye received of us — The admonition we gave both by word of mouth and in our former epistle. Yourselves know how ye ought to follow — Mimeisqai, to imitate, us — As if he had said, My own conduct entitles me to rebuke the disorderly; for we behaved not ourselves disorderly among you — We were not irregular in our conduct, but endeavoured to conduct ourselves so as to recommend and enforce our doctrine by our example. Neither did we eat any man’s bread for naught — Greek, dwrean, gratis, or as a free gift, but wrought with labour and travail — Or toil, as mocqw signifies: night and day — This intimates that the apostle was frequently obliged to work at his business of tent-making a part of the night, that he might be at leisure during the day to preach the word, and teach those that came to him for religious instruction. See on 1 Thessalonians 2:9. Not because we have not power — Exousian, authority, or right, to receive a maintenance from those to whom we minister. See on 1 Corinthians 9:4-7. When our Lord first sent out the twelve to preach, he said to them, (Matthew 10:10,) The workman is worthy of his meat; and by so saying conferred on his apostles a right to demand subsistence from those to whom they preached. This right Paul did not insist on among the Thessalonians, but wrought for his maintenance while he preached to them. Lest, however, his enemies might think this an acknowledgment that he was not an apostle, he here asserted his right, and told them that he had demanded no maintenance from them, that he might make himself a pattern to them of prudent industry. This we commanded, that if any among you, capable of working, would not work — For his own maintenance; neither should he eat — Be maintained by the charity of his fellow-Christians; do not support him in idleness. From this precept of the gospel we learn, that all men, without distinction, ought to employ themselves in some business or other which is useful; and that no man is entitled to spend his life in idleness. We hear there are some, &c. — After writing the former epistle, the apostle, it seems, had received a particular account of the state of the Thessalonian church; working not at all, but are busy-bodies — Idleness naturally disposes people to busy themselves with the concerns of others. Such we command and exhort — Parakaloumen, beseech; by our Lord Jesus — To his command the apostle added earnest entreaty; and he did so by the direction of Christ. Or the meaning may be, We command by the authority, and beseech by the love of our Lord Jesus, that with quietness they work, forbearing to meddle, in any shape, with other people’s affairs.

Ver. 6. We command you in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly. Otherwise, by associating with such a one, you justify his conduct, and become partakers of his sin. You make the church also to cover the defects of which the public complain; but if he be a penitent, and exhibit the fruits of repentance, then the church may own him as a son. In all the churches St. Paul left a written code for the regulation of their conduct. He exhorts them however to admonish him as a brother, and not to treat him as an alien: ver. 15.

6. Charge that idlers be required to become industrious or be disowned, 6-15.

When the apostle first came to Thessalonica he gave an example of manual labour, and gave special charge to his converts to be models of industry. This charge was made necessary, evidently, from the fact that some of his converts were from among the class of idlers, and needed the most stringent instruction that to be a Christian was to be a faithful performer of every secular and industrial duty. Yet as the gospel opened the hearts of the wealthier portion to liberal charities, the temptation became strong, after Paul’s departure, for the idler to avail himself of these means of support in idleness. The apostle, therefore, in his first epistle, (2 Thessalonians 4:11, 12,) gave them a gentle admonition. This failing, he now, in the most authoritative style, requires that these brethren correct or be disowned. He recalls his own example and previous precepts, and concludes with this solemn direct appeal to them.

Many standard commentators, as Olshausen, Lunemann, and Alford, maintain that the expectation of the immediate advent was the main cause of this idleness. But the only ground for such a supposition is the fact of the coexistence of the two things, namely, the expectation and the idleness. There is not one syllable in either epistle that connects the two things as cause and effect. On the contrary, the whole aspect of the case is the reverse. The idleness existed previous to the existence of the expectation. Paul exerted example and precept, at his first appearance among them, against it. In the first epistle the excitement of expectation had not risen, and yet the idleness existed. Nor does the quality of this idleness suit the expectation of an immediate advent. It was not a solemn giving over of business, and attending exclusively to religions exercises; nor even an overdone religious dissipation; but a lounging and gadding spirit of meddlesome gossip, impudently devouring the charities of the Church. Nor does St. Paul refer to the palpable inconsistency of such a spirit and conduct with the expectation of the immediate judgment, but grounds his solemn charge on the very nature of Christian duty, as if purposing to place honest secular industry—permanent and regular attention to business— among the cardinal virtues of Christianity.

Two periods of excitement in expectation of the advent on a specified day are memorable in American religious history. In the latter of these, which occurred within our own memory, there was an intense religious excitement, but no relaxation of business, and no increase of secular idleness. The evangelical Churches, especially those most exposed to the excitement, received large accessions of converts, followed by an immense diminution the year following. In a former generation in New England, under the preaching of an eloquent divine, named Austin, a day was fixed and a great excitement rose. The appointed day happened, in fact, to be characterized by a great darkness. The Legislature of Connecticut, it is said, was in session, and its members were in no little commotion. But the presiding officer addressed them substantially in the following terms: “Let us keep order, gentlemen; the judgment-day can find us in no better business than the discharge of our regular duties.”

6. Command you—An authoritative phrase, in Greek terms which are used by kings to their subjects or generals to their soldiers. These are now, our apostolic orders, solemnly enforced by being in the name of our Lord Jesus Christ. These are his orders, by his representative apostle. Paul commences, severely, with charge to the Church to deal with the offenders, 6-11; delivers but a brief charge to the offenders themselves, 12, as he had on former occasions pretty much said his say to them; and then encourages the liberal part of the Church to continued duty, 13, 14. Withdraw yourselves—The Christian people were to note, (verse 14,) specialize, the individual, and withdraw themselves from any recognition or intercourse by which he was acknowledged as belonging to the Christian body—a passive expulsion of the offender. It was thus signified that no idler, able to work, yet sponging upon the industry of others, could be an accepted Christian. Disorderly—Like a soldier wandering out of the ranks, and so destroying discipline. Tradition—See note on verse 15.

Verse 7. We behaved not ourselves disorderly] ouk htakthsamen. We did not go out of our rank-we kept our place, and discharged all its duties.

Verses 6-12. We command you, brethren — We solemnly charge you; in the name of the Lord. (see on 1 Corinthians 5:4,) the credit and progress of whose religion are so nearly concerned in the matter; that ye withdraw yourselves from every brother — Whatever his rank, circumstances, or profession may be; that walketh disorderly — Particularly (as the apostle here means) in not working; that you have no unnecessary converse or society with such. Disorderly persons, ataktoi, are they who profess to be subject to the discipline of the gospel, yet do not walk according to its precepts. See 1 Thessalonians 5:14. What the apostle here condemned under this description, was idleness, verse 11; and by the solemnity with which he introduces his charge, we are taught, that it is most offensive to God, and dangerous to ourselves and others, to encourage, by our company and conversation, such as live in the practice of that or any gross sin! May all who have a regard to religion attend to this! The same important charge is repeated verse 14. And not after the tradition which ye received of us — The admonition we gave both by word of mouth and in our former epistle. Yourselves know how ye ought to follow — Mimeisqai, to imitate, us — As if he had said, My own conduct entitles me to rebuke the disorderly; for we behaved not ourselves disorderly among you — We were not irregular in our conduct, but endeavoured to conduct ourselves so as to recommend and enforce our doctrine by our example. Neither did we eat any man’s bread for naught — Greek, dwrean, gratis, or as a free gift, but wrought with labour and travail — Or toil, as mocqw signifies: night and day — This intimates that the apostle was frequently obliged to work at his business of tent-making a part of the night, that he might be at leisure during the day to preach the word, and teach those that came to him for religious instruction. See on 1 Thessalonians 2:9. Not because we have not power — Exousian, authority, or right, to receive a maintenance from those to whom we minister. See on 1 Corinthians 9:4-7. When our Lord first sent out the twelve to preach, he said to them, (Matthew 10:10,) The workman is worthy of his meat; and by so saying conferred on his apostles a right to demand subsistence from those to whom they preached. This right Paul did not insist on among the Thessalonians, but wrought for his maintenance while he preached to them. Lest, however, his enemies might think this an acknowledgment that he was not an apostle, he here asserted his right, and told them that he had demanded no maintenance from them, that he might make himself a pattern to them of prudent industry. This we commanded, that if any among you, capable of working, would not work — For his own maintenance; neither should he eat — Be maintained by the charity of his fellow-Christians; do not support him in idleness. From this precept of the gospel we learn, that all men, without distinction, ought to employ themselves in some business or other which is useful; and that no man is entitled to spend his life in idleness. We hear there are some, &c. — After writing the former epistle, the apostle, it seems, had received a particular account of the state of the Thessalonian church; working not at all, but are busy-bodies — Idleness naturally disposes people to busy themselves with the concerns of others. Such we command and exhort — Parakaloumen, beseech; by our Lord Jesus — To his command the apostle added earnest entreaty; and he did so by the direction of Christ. Or the meaning may be, We command by the authority, and beseech by the love of our Lord Jesus, that with quietness they work, forbearing to meddle, in any shape, with other people’s affairs.

7. Yourselves know—Another appeal to their own consciences in proof of his truth. Ourselves—Again appealing to his own example. Note, 1 Thessalonians 2:9.

Verse 8. Neither did we eat any man’s bread for naught] We paid for what we bought, and worked with our hands that we might have money to buy what was necessary.

Labour and travail night and day] We were incessantly employed, either in preaching the Gospel, visiting from house to house, or working at our calling. As it is very evident that the Church at Thessalonica was very pious, and most affectionately attached to the apostle, they must have been very poor, seeing he was obliged to work hard to gain himself the necessaries of life. Had they been able to support him he would not have worked with labour and travail night and day, that he might not be burdensome to them; and, as we may presume that they were very poor, he could not have got his support among them without adding to their burdens. To this his generous mind could not submit; it is no wonder, therefore, that he is so severe against those who would not labour, but were a burden to the poor followers of God.

Verses 6-12. We command you, brethren — We solemnly charge you; in the name of the Lord. (see on 1 Corinthians 5:4,) the credit and progress of whose religion are so nearly concerned in the matter; that ye withdraw yourselves from every brother — Whatever his rank, circumstances, or profession may be; that walketh disorderly — Particularly (as the apostle here means) in not working; that you have no unnecessary converse or society with such. Disorderly persons, ataktoi, are they who profess to be subject to the discipline of the gospel, yet do not walk according to its precepts. See 1 Thessalonians 5:14. What the apostle here condemned under this description, was idleness, verse 11; and by the solemnity with which he introduces his charge, we are taught, that it is most offensive to God, and dangerous to ourselves and others, to encourage, by our company and conversation, such as live in the practice of that or any gross sin! May all who have a regard to religion attend to this! The same important charge is repeated verse 14. And not after the tradition which ye received of us — The admonition we gave both by word of mouth and in our former epistle. Yourselves know how ye ought to follow — Mimeisqai, to imitate, us — As if he had said, My own conduct entitles me to rebuke the disorderly; for we behaved not ourselves disorderly among you — We were not irregular in our conduct, but endeavoured to conduct ourselves so as to recommend and enforce our doctrine by our example. Neither did we eat any man’s bread for naught — Greek, dwrean, gratis, or as a free gift, but wrought with labour and travail — Or toil, as mocqw signifies: night and day — This intimates that the apostle was frequently obliged to work at his business of tent-making a part of the night, that he might be at leisure during the day to preach the word, and teach those that came to him for religious instruction. See on 1 Thessalonians 2:9. Not because we have not power — Exousian, authority, or right, to receive a maintenance from those to whom we minister. See on 1 Corinthians 9:4-7. When our Lord first sent out the twelve to preach, he said to them, (Matthew 10:10,) The workman is worthy of his meat; and by so saying conferred on his apostles a right to demand subsistence from those to whom they preached. This right Paul did not insist on among the Thessalonians, but wrought for his maintenance while he preached to them. Lest, however, his enemies might think this an acknowledgment that he was not an apostle, he here asserted his right, and told them that he had demanded no maintenance from them, that he might make himself a pattern to them of prudent industry. This we commanded, that if any among you, capable of working, would not work — For his own maintenance; neither should he eat — Be maintained by the charity of his fellow-Christians; do not support him in idleness. From this precept of the gospel we learn, that all men, without distinction, ought to employ themselves in some business or other which is useful; and that no man is entitled to spend his life in idleness. We hear there are some, &c. — After writing the former epistle, the apostle, it seems, had received a particular account of the state of the Thessalonian church; working not at all, but are busy-bodies — Idleness naturally disposes people to busy themselves with the concerns of others. Such we command and exhort — Parakaloumen, beseech; by our Lord Jesus — To his command the apostle added earnest entreaty; and he did so by the direction of Christ. Or the meaning may be, We command by the authority, and beseech by the love of our Lord Jesus, that with quietness they work, forbearing to meddle, in any shape, with other people’s affairs.

Ver. 8. We wrought with labour night and day. This humiliating circumstance is frequently referred to, and must be regarded as a singular instance of self-denial in the primitive ministers, who were prepared for any sacrifice in order to disseminate the gospel. Acts 18:3. 1 Corinthians 9:6.

Verse 9. Not because we have not power] We have the power, exousian, the right, to be maintained by those in whose behalf we labour. The labourer is worthy of his hire, is a maxim universally acknowledged and respected; and they who preach the Gospel should live by the Gospel: the apostle did not claim his privilege, but laboured for his own support, that he might be an example to those whom he found otherwise disposed, and that he might spare the poor. See 1 Corinthians 9:1, &c.

Verses 6-12. We command you, brethren — We solemnly charge you; in the name of the Lord. (see on 1 Corinthians 5:4,) the credit and progress of whose religion are so nearly concerned in the matter; that ye withdraw yourselves from every brother — Whatever his rank, circumstances, or profession may be; that walketh disorderly — Particularly (as the apostle here means) in not working; that you have no unnecessary converse or society with such. Disorderly persons, ataktoi, are they who profess to be subject to the discipline of the gospel, yet do not walk according to its precepts. See 1 Thessalonians 5:14. What the apostle here condemned under this description, was idleness, verse 11; and by the solemnity with which he introduces his charge, we are taught, that it is most offensive to God, and dangerous to ourselves and others, to encourage, by our company and conversation, such as live in the practice of that or any gross sin! May all who have a regard to religion attend to this! The same important charge is repeated verse 14. And not after the tradition which ye received of us — The admonition we gave both by word of mouth and in our former epistle. Yourselves know how ye ought to follow — Mimeisqai, to imitate, us — As if he had said, My own conduct entitles me to rebuke the disorderly; for we behaved not ourselves disorderly among you — We were not irregular in our conduct, but endeavoured to conduct ourselves so as to recommend and enforce our doctrine by our example. Neither did we eat any man’s bread for naught — Greek, dwrean, gratis, or as a free gift, but wrought with labour and travail — Or toil, as mocqw signifies: night and day — This intimates that the apostle was frequently obliged to work at his business of tent-making a part of the night, that he might be at leisure during the day to preach the word, and teach those that came to him for religious instruction. See on 1 Thessalonians 2:9. Not because we have not power — Exousian, authority, or right, to receive a maintenance from those to whom we minister. See on 1 Corinthians 9:4-7. When our Lord first sent out the twelve to preach, he said to them, (Matthew 10:10,) The workman is worthy of his meat; and by so saying conferred on his apostles a right to demand subsistence from those to whom they preached. This right Paul did not insist on among the Thessalonians, but wrought for his maintenance while he preached to them. Lest, however, his enemies might think this an acknowledgment that he was not an apostle, he here asserted his right, and told them that he had demanded no maintenance from them, that he might make himself a pattern to them of prudent industry. This we commanded, that if any among you, capable of working, would not work — For his own maintenance; neither should he eat — Be maintained by the charity of his fellow-Christians; do not support him in idleness. From this precept of the gospel we learn, that all men, without distinction, ought to employ themselves in some business or other which is useful; and that no man is entitled to spend his life in idleness. We hear there are some, &c. — After writing the former epistle, the apostle, it seems, had received a particular account of the state of the Thessalonian church; working not at all, but are busy-bodies — Idleness naturally disposes people to busy themselves with the concerns of others. Such we command and exhort — Parakaloumen, beseech; by our Lord Jesus — To his command the apostle added earnest entreaty; and he did so by the direction of Christ. Or the meaning may be, We command by the authority, and beseech by the love of our Lord Jesus, that with quietness they work, forbearing to meddle, in any shape, with other people’s affairs.

9. Power—See note on Acts 20:34. Make ourselves an ensample— Literal Greek, we may give ourselves a type. In this phrase the ourselves is plural, and the type singular, showing that St. Paul speaks of himself in the plural.

V. 10. Neither let him eat-Do not maintain him in idleness.

Verse 10. If any would not work, neither should he eat.] This is a just maxim, and universal nature inculcates it to man. If man will work, he may eat; if he do not work, he neither can eat, nor should he eat. The maxim is founded on these words of the Lord: In the sweat of thy brow thou shall eat bread. Industry is crowned with God’s blessing; idleness is loaded with his curse. This maxim was a proverb among the Jews. Men who can work, and will rather support themselves by begging, should not get one morsel of bread. It is a sin to minister to necessities that are merely artificial.

Verses 6-12. We command you, brethren — We solemnly charge you; in the name of the Lord. (see on 1 Corinthians 5:4,) the credit and progress of whose religion are so nearly concerned in the matter; that ye withdraw yourselves from every brother — Whatever his rank, circumstances, or profession may be; that walketh disorderly — Particularly (as the apostle here means) in not working; that you have no unnecessary converse or society with such. Disorderly persons, ataktoi, are they who profess to be subject to the discipline of the gospel, yet do not walk according to its precepts. See 1 Thessalonians 5:14. What the apostle here condemned under this description, was idleness, verse 11; and by the solemnity with which he introduces his charge, we are taught, that it is most offensive to God, and dangerous to ourselves and others, to encourage, by our company and conversation, such as live in the practice of that or any gross sin! May all who have a regard to religion attend to this! The same important charge is repeated verse 14. And not after the tradition which ye received of us — The admonition we gave both by word of mouth and in our former epistle. Yourselves know how ye ought to follow — Mimeisqai, to imitate, us — As if he had said, My own conduct entitles me to rebuke the disorderly; for we behaved not ourselves disorderly among you — We were not irregular in our conduct, but endeavoured to conduct ourselves so as to recommend and enforce our doctrine by our example. Neither did we eat any man’s bread for naught — Greek, dwrean, gratis, or as a free gift, but wrought with labour and travail — Or toil, as mocqw signifies: night and day — This intimates that the apostle was frequently obliged to work at his business of tent-making a part of the night, that he might be at leisure during the day to preach the word, and teach those that came to him for religious instruction. See on 1 Thessalonians 2:9. Not because we have not power — Exousian, authority, or right, to receive a maintenance from those to whom we minister. See on 1 Corinthians 9:4-7. When our Lord first sent out the twelve to preach, he said to them, (Matthew 10:10,) The workman is worthy of his meat; and by so saying conferred on his apostles a right to demand subsistence from those to whom they preached. This right Paul did not insist on among the Thessalonians, but wrought for his maintenance while he preached to them. Lest, however, his enemies might think this an acknowledgment that he was not an apostle, he here asserted his right, and told them that he had demanded no maintenance from them, that he might make himself a pattern to them of prudent industry. This we commanded, that if any among you, capable of working, would not work — For his own maintenance; neither should he eat — Be maintained by the charity of his fellow-Christians; do not support him in idleness. From this precept of the gospel we learn, that all men, without distinction, ought to employ themselves in some business or other which is useful; and that no man is entitled to spend his life in idleness. We hear there are some, &c. — After writing the former epistle, the apostle, it seems, had received a particular account of the state of the Thessalonian church; working not at all, but are busy-bodies — Idleness naturally disposes people to busy themselves with the concerns of others. Such we command and exhort — Parakaloumen, beseech; by our Lord Jesus — To his command the apostle added earnest entreaty; and he did so by the direction of Christ. Or the meaning may be, We command by the authority, and beseech by the love of our Lord Jesus, that with quietness they work, forbearing to meddle, in any shape, with other people’s affairs.

Ver. 10. This we commanded you, that if any would not work, neither should he eat. Here we find in the critics a fine ado. Sixtus, of Sienna in Italy, gives us five columns in defence of the monks, that they ought to eat, though they do not work. He pleads the approbation of Augustine, but in his days monkery was of small account. He also pleads that they do work, in singing psalms at the altar; that they acquire learning and defend religion. He uses rough language against Wickliffe, Luther, Calvin, and other heretics, as the papists always call them, who have written against the monkish habits of life. His best argument is, that the monks were poor and aged, and really could not work for their bread.

10. Not work… eat—He is scarce a Christian, whatever his rank, who, possessed of the ability, does not earn his own living. It is a sad account he has to give at the judgment-seat who has not made the world better by his having lived in it. And he who does so earns his living, and the final reward, whether he has worked with his brain or his hands. St. Paul’s converts were doubtless mostly artisans, and he set the example of working with his hands, not because his preaching was not a most arduous and powerful work, but in order to make the idlers among them work at all. Paul’s maxim is based on the primeval law of Genesis 3:19, that “eat bread” should depend on “the sweat of thy face.” And hence saith an old Rabbi: “Whoso laboureth not on the sixth day—what shall he eat on the Sabbath?”

V. 11. Doing nothing, but being busybodies-To which idleness naturally disposes.

Verse 11. For we hear that there are some] It is very likely that St. Paul kept up some sort of correspondence with the Thessalonian Church; for he had heard every thing that concerned their state, and it was from this information that he wrote his second epistle.

Disorderly] ataktwv. Out of their rank-not keeping their own place. Working not at all] Either lounging at home, or becoming religious gossips; mhden ergazomenouv, doing nothing.

Busybodies.] periergazomenouv. Doing every thing they should not do-impertinent meddlers with other people’s business; prying into other people’s circumstances and domestic affairs; magnifying or minifying, mistaking or underrating, every thing; newsmongers and telltales; an abominable race, the curse of every neighbourhood where they live, and a pest to religious society. There is a fine paronomasia in the above words, and evidently intended by the apostle.

Verses 6-12. We command you, brethren — We solemnly charge you; in the name of the Lord. (see on 1 Corinthians 5:4,) the credit and progress of whose religion are so nearly concerned in the matter; that ye withdraw yourselves from every brother — Whatever his rank, circumstances, or profession may be; that walketh disorderly — Particularly (as the apostle here means) in not working; that you have no unnecessary converse or society with such. Disorderly persons, ataktoi, are they who profess to be subject to the discipline of the gospel, yet do not walk according to its precepts. See 1 Thessalonians 5:14. What the apostle here condemned under this description, was idleness, verse 11; and by the solemnity with which he introduces his charge, we are taught, that it is most offensive to God, and dangerous to ourselves and others, to encourage, by our company and conversation, such as live in the practice of that or any gross sin! May all who have a regard to religion attend to this! The same important charge is repeated verse 14. And not after the tradition which ye received of us — The admonition we gave both by word of mouth and in our former epistle. Yourselves know how ye ought to follow — Mimeisqai, to imitate, us — As if he had said, My own conduct entitles me to rebuke the disorderly; for we behaved not ourselves disorderly among you — We were not irregular in our conduct, but endeavoured to conduct ourselves so as to recommend and enforce our doctrine by our example. Neither did we eat any man’s bread for naught — Greek, dwrean, gratis, or as a free gift, but wrought with labour and travail — Or toil, as mocqw signifies: night and day — This intimates that the apostle was frequently obliged to work at his business of tent-making a part of the night, that he might be at leisure during the day to preach the word, and teach those that came to him for religious instruction. See on 1 Thessalonians 2:9. Not because we have not power — Exousian, authority, or right, to receive a maintenance from those to whom we minister. See on 1 Corinthians 9:4-7. When our Lord first sent out the twelve to preach, he said to them, (Matthew 10:10,) The workman is worthy of his meat; and by so saying conferred on his apostles a right to demand subsistence from those to whom they preached. This right Paul did not insist on among the Thessalonians, but wrought for his maintenance while he preached to them. Lest, however, his enemies might think this an acknowledgment that he was not an apostle, he here asserted his right, and told them that he had demanded no maintenance from them, that he might make himself a pattern to them of prudent industry. This we commanded, that if any among you, capable of working, would not work — For his own maintenance; neither should he eat — Be maintained by the charity of his fellow-Christians; do not support him in idleness. From this precept of the gospel we learn, that all men, without distinction, ought to employ themselves in some business or other which is useful; and that no man is entitled to spend his life in idleness. We hear there are some, &c. — After writing the former epistle, the apostle, it seems, had received a particular account of the state of the Thessalonian church; working not at all, but are busy-bodies — Idleness naturally disposes people to busy themselves with the concerns of others. Such we command and exhort — Parakaloumen, beseech; by our Lord Jesus — To his command the apostle added earnest entreaty; and he did so by the direction of Christ. Or the meaning may be, We command by the authority, and beseech by the love of our Lord Jesus, that with quietness they work, forbearing to meddle, in any shape, with other people’s affairs.

11. Not business men, but… busybodies. For there is such a play upon words in the apostle’s Greek. He describes people who mind no business of their own, and so have time and fancy to “meddle and muddle” in the business of others. The parasites of Greece were a class that lived by dining out, flattering the patrons who fed them, sometimes being made heirs of estates by their rare skill in obsequiousness.

V. 12. Work quietly-Letting the concerns of other people alone.

Verse 12. With quietness they work] meta hsuciav. With silence; leaving their tale-bearing and officious intermeddling. Less noise and more work!

That-they work, and eat their own bread.] Their own bread, because earned by their own honest industry. What a degrading thing to live on the bounty or mercy of another, while a man is able to acquire his own livelihood! He who can submit to this has lost the spirit of independence; and has in him a beggar’s heart, and is capable of nothing but base and beggarly actions. Witness the great mass of the people of England, who by their dependence on the poor rates are, from being laborious, independent, and respect able, become idle, profligate, and knavish; the propagators and perpetrators of crime; a discredit to the nation, and a curse to society. The apostle’s command is a cure for such; and the Church of God should discountenance such, and disown them.

Verses 6-12. We command you, brethren — We solemnly charge you; in the name of the Lord. (see on 1 Corinthians 5:4,) the credit and progress of whose religion are so nearly concerned in the matter; that ye withdraw yourselves from every brother — Whatever his rank, circumstances, or profession may be; that walketh disorderly — Particularly (as the apostle here means) in not working; that you have no unnecessary converse or society with such. Disorderly persons, ataktoi, are they who profess to be subject to the discipline of the gospel, yet do not walk according to its precepts. See 1 Thessalonians 5:14. What the apostle here condemned under this description, was idleness, verse 11; and by the solemnity with which he introduces his charge, we are taught, that it is most offensive to God, and dangerous to ourselves and others, to encourage, by our company and conversation, such as live in the practice of that or any gross sin! May all who have a regard to religion attend to this! The same important charge is repeated verse 14. And not after the tradition which ye received of us — The admonition we gave both by word of mouth and in our former epistle. Yourselves know how ye ought to follow — Mimeisqai, to imitate, us — As if he had said, My own conduct entitles me to rebuke the disorderly; for we behaved not ourselves disorderly among you — We were not irregular in our conduct, but endeavoured to conduct ourselves so as to recommend and enforce our doctrine by our example. Neither did we eat any man’s bread for naught — Greek, dwrean, gratis, or as a free gift, but wrought with labour and travail — Or toil, as mocqw signifies: night and day — This intimates that the apostle was frequently obliged to work at his business of tent-making a part of the night, that he might be at leisure during the day to preach the word, and teach those that came to him for religious instruction. See on 1 Thessalonians 2:9. Not because we have not power — Exousian, authority, or right, to receive a maintenance from those to whom we minister. See on 1 Corinthians 9:4-7. When our Lord first sent out the twelve to preach, he said to them, (Matthew 10:10,) The workman is worthy of his meat; and by so saying conferred on his apostles a right to demand subsistence from those to whom they preached. This right Paul did not insist on among the Thessalonians, but wrought for his maintenance while he preached to them. Lest, however, his enemies might think this an acknowledgment that he was not an apostle, he here asserted his right, and told them that he had demanded no maintenance from them, that he might make himself a pattern to them of prudent industry. This we commanded, that if any among you, capable of working, would not work — For his own maintenance; neither should he eat — Be maintained by the charity of his fellow-Christians; do not support him in idleness. From this precept of the gospel we learn, that all men, without distinction, ought to employ themselves in some business or other which is useful; and that no man is entitled to spend his life in idleness. We hear there are some, &c. — After writing the former epistle, the apostle, it seems, had received a particular account of the state of the Thessalonian church; working not at all, but are busy-bodies — Idleness naturally disposes people to busy themselves with the concerns of others. Such we command and exhort — Parakaloumen, beseech; by our Lord Jesus — To his command the apostle added earnest entreaty; and he did so by the direction of Christ. Or the meaning may be, We command by the authority, and beseech by the love of our Lord Jesus, that with quietness they work, forbearing to meddle, in any shape, with other people’s affairs.

12. Direct appeal to the idlers. Command—A command on which a penalty depends. Exhort—A tenderer word, appealing to their own sense of Christian duty. Quietness—The opposite of a restless, busybody impertinence. Own bread—Instead of playing the parasite and eating the bread of others.

Verse 13. Be not weary in well-doing.] While ye stretch out no hand of relief to the indolent and lazy, do not forget the real poor-the genuine representatives of an impoverished Christ; and rather relieve a hundred undeserving objects, than pass by one who is a real object of charity.

Verses 13-15. But ye, brethren — Who are not guilty of these, and such like miscarriages; be not weary in well-doing — In pursuing that line of conduct which is reputable and useful, which brings glory to God, and good to mankind. The original expression, mh ekkakhshte, properly signifies, do not flag, through sloth or cowardice. The Thessalonians, therefore, are here cautioned against flagging in the performance of their duty, either to God or their fellow-creatures. If any man obey not our word — Whether spoken to you during our short abode with you, or signified by this, or our former epistle; note that man — Shmeiousqe, set a mark upon, or point out, that man. Probably he intended that the rulers of the church should point him out to the rest, that they might avoid all familiarity and needless correspondence with him, which is meant by having no company with him; that he may be ashamed — In order that, being shunned by all as an evil-doer, he may be ashamed of his conduct and amend. Yet count him not as an enemy — An obstinate, incurable sinner, no more to be regarded; but admonish him as a brother — Remind him of his duty and danger as a member of the same body with yourselves; or tell him lovingly of the reason why you shun him.

13. Brethren—An address to the industrious and liberal class. Be not weary in well doing—Let not the idle selfishness of these eaters at others’ tables weary you in bestowing your charities on the really needy.

V. 14. Have no company with him-No intimacy, no familiarity, no needless correspondence.

Verse 14. If any man obey not] They had disobeyed his word in the first epistle, and the Church still continued to bear with them; now he tells the Church, if they still continue to disregard what is said to them, and particularly his word by this second epistle, they are to mark them as being totally incorrigible, and have no fellowship with them.

Some construe the words dia thv epistolhv with touton shmeiousqe. Give me information of that man by a letter-let me hear of his continued obstinacy, and send me his name. This was probably in order to excommunicate him, and deliver him over to Satan for the destruction of the body, that the spirit might be saved in the day of the Lord Jesus. The words of the original will bear either construction, that in the text, or that given above.

Verses 13-15. But ye, brethren — Who are not guilty of these, and such like miscarriages; be not weary in well-doing — In pursuing that line of conduct which is reputable and useful, which brings glory to God, and good to mankind. The original expression, mh ekkakhshte, properly signifies, do not flag, through sloth or cowardice. The Thessalonians, therefore, are here cautioned against flagging in the performance of their duty, either to God or their fellow-creatures. If any man obey not our word — Whether spoken to you during our short abode with you, or signified by this, or our former epistle; note that man — Shmeiousqe, set a mark upon, or point out, that man. Probably he intended that the rulers of the church should point him out to the rest, that they might avoid all familiarity and needless correspondence with him, which is meant by having no company with him; that he may be ashamed — In order that, being shunned by all as an evil-doer, he may be ashamed of his conduct and amend. Yet count him not as an enemy — An obstinate, incurable sinner, no more to be regarded; but admonish him as a brother — Remind him of his duty and danger as a member of the same body with yourselves; or tell him lovingly of the reason why you shun him.

14. Note—Literally, set a mark upon. Make him a “marked man.” Let him be viewed by both the world and himself as disowned by the Church. No company—Avoid such association with him as identifies him with the Church. May be ashamed—The feeling proper for conduct which is a violation of Christian honour and self-respect, and conducive to the appropriate spirit of repentance.

V. 15. Admonish him as a brother-Tell him lovingly of the reason why you shun him.

Verse 15. Count him not as an enemy] Consider him still more an enemy to himself than to you; and admonish him as a brother, though you have ceased to hold religious communion with him. His soul is still of infinite value; labour to get it saved.

Verses 13-15. But ye, brethren — Who are not guilty of these, and such like miscarriages; be not weary in well-doing — In pursuing that line of conduct which is reputable and useful, which brings glory to God, and good to mankind. The original expression, mh ekkakhshte, properly signifies, do not flag, through sloth or cowardice. The Thessalonians, therefore, are here cautioned against flagging in the performance of their duty, either to God or their fellow-creatures. If any man obey not our word — Whether spoken to you during our short abode with you, or signified by this, or our former epistle; note that man — Shmeiousqe, set a mark upon, or point out, that man. Probably he intended that the rulers of the church should point him out to the rest, that they might avoid all familiarity and needless correspondence with him, which is meant by having no company with him; that he may be ashamed — In order that, being shunned by all as an evil-doer, he may be ashamed of his conduct and amend. Yet count him not as an enemy — An obstinate, incurable sinner, no more to be regarded; but admonish him as a brother — Remind him of his duty and danger as a member of the same body with yourselves; or tell him lovingly of the reason why you shun him.

15. As an enemy—Indulge no hatred; do him all the good in your power. Admonish—This is the meaning of your withdrawal from him, as an admonition and a guidance of the man to the resumption of his position as a brother. From the entire tenure of this paragraph it is clear that St. Paul held that the possible nearness of the advent should with Christians not change the tenor of life. The artisan should ply his trade, the scholar his books, and the farmer cultivate the soil, as usual. We should, indeed, live as holily as if the advent were to be today, but as practically as if the world were to last forever.

7. Benedictory and salutatory conclusion, 16-18.

V. 16. The Lord of peace-Christ.

Give you peace by all means-In every way and manner.

NOTES ON ST. PAUL'S FIRST

EPISTLE TO TIMOTHY.

The mother of Timothy was a Jewess, but his father was a Gentile. He was converted to Christianity very early; and while he was yet but a youth, was taken by St. Paul to assist him in the work of the gospel, chiefly in watering the churches which he had planted.

He was therefore properly, as was Titus, an itinerant evangelist, a kind of secondary apostle, whose office was, to regulate all things in the churches to which he was sent; and to inspect and reform whatsoever was amiss either in the bishops, deacons, or people.

St. Paul had doubtless largely instructed him in private conversation for the due execution of so weighty an office. Yet to fix things more upon his mind, and to give him an opportunity of having recourse to them afterward, and of communicating them to others, as there might be occasion, as also to leave divine directions in writing, for the use of the church and its ministers in all ages; he sent him this excellent pastoral letter, which contains a great variety of important sentiments for their regulation.

Though St. Paul styles him his "own son in the faith," yet he does not appear to have been converted by the apostle; but only to have been exceeding dear to him, who had established him therein; and whom he had diligently and faithfully served, like a son with his father in the gospel. Philippians 2:22.

THE EPISTLE CONTAINS THREE PARTS:

I. The inscription, 1 Timothy 1:1, 2

II. The instruction of Timothy how to behave at Ephesus, wherein,

1. In general, he gives him an injunction to deliver to them that taught the law in a wrong manner, and confirms at the same time the sum of the gospel as exemplified in himself, 3-20

2. In particular,

1. He prescribes to men, a method of prayer, 1 Timothy 2:1-8 To women, good works and modesty, 9-15

2. He recounts the requisites of a bishop, 1 Timothy 3:1-7 The duties of deacons, 8-10 of women, 11-13

3. He shows what Timothy should teach, 14-1 Timothy 4:1-6 What he should avoid, 7-11 What he should follow after, 12-16 How he should treat men and women, 1 Timothy 5:1,2 Widows, 3-16 Elders, 17-19 Offenders, 20,21 Himself, 22,23 Those he doubts of, 24,25 Servants, 1 Timothy 6:1,2

4. False teachers are reproved, 3-10 Timothy is admonished, quickened, 11,12 And charged, 13-16 Precepts are prescribed to be enforced on the rich, 17-19

III. The conclusion, 20,21

Verse 16. The Lord of peace] Jesus Christ, who is called our peace, Ephesians 2:14; and The Prince of peace, Isaiah 9:6. May he give you peace, for he is the Fountain and Dispenser of it.

Always] Both in your own consciences, and among yourselves. By all means.] panti tropw. By all means, methods, occasions, instruments, and occurrences; peace or prosperity in every form and shape. Instead of en panti tropw, in every way, &c., en panti topw, in every place, is the reading of A*D*FG, some others; with the Vulgate and Itala. Chrysostom, Ambrosiaster, Augustine, and others, have the same reading: May God grant you prosperity always, and everywhere.

The Lord be with you all.] This is agreeable to the promise of our Lord: Lo, I am with you alway, even unto the end of the world; Matthew 28:20. May the Lord, who has promised to be always with his true disciples, be with you! Christians are the temple of God, and the temple of God has the Divine presence in it. May you ever continue to be his Church, that the Lord God may dwell among you!

Verses 16, 17. Now the Lord of peace himself — See on Romans 15:33; or Christ may be here intended, and called the Lord of peace, in allusion to Isaiah 9:6, where he is foretold under the character of the Prince of peace, because he was to reconcile Jews and Gentiles to God and to one another. Give you peace by all means — In every way and manner. This prayer the apostle subjoins to the foregoing command, to intimate that if the rulers of the church are faithful in their exhortations and admonitions, it is to be expected that the Lord will follow their labours with his blessing, and make them effectual for producing peace and righteousness among the members of his body. The Lord be with you all — A wish this founded on Christ’s promise, (Matthew 28:20,) Lo, I am with you alway, even unto the end of the world, with which promise it is probable Paul was made acquainted. The salutation of Paul with mine own hand — See on 1 Corinthians 16:21; Galatians 6:11; which is the token in every epistle — The mark to know those that are true from such as are counterfeit. So I write — This is my custom in all my epistles.

Ver. 16. Now the Lord of peace himself give you peace, by an influx of his divine serenity let down into your heart and mind, and that all the reconciliation procured by the mediation of the Saviour may be communicated to your conscience, and followed by peace and quiet in your worship, and among yourselves.

16. Lord of peace—Christ; as the Father, or rather, the Trinity, is the God of peace, 1 Thessalonians 5:23. Give you peace—See note, 1 Thessalonians 5:23. By all means—In every way; by the mutual performance of every duty. All—Both the reproved and the approved.

Verse 17. The salutation of Paul with mine own hand] It is very likely that Paul employed an amanuensis generally, either to write what he dictated, or to make a fair copy of what he wrote. In either case the apostle always subscribed it, and wrote the salutation and benediction with his own hand; and this was what authenticated all his epistles. A measure of this kind would be very necessary if forged epistles were carried about in those times. See Clarke’s note on “1 Corinthians 16:21”, and see Colossians 4:18.

Verses 16, 17. Now the Lord of peace himself — See on Romans 15:33; or Christ may be here intended, and called the Lord of peace, in allusion to Isaiah 9:6, where he is foretold under the character of the Prince of peace, because he was to reconcile Jews and Gentiles to God and to one another. Give you peace by all means — In every way and manner. This prayer the apostle subjoins to the foregoing command, to intimate that if the rulers of the church are faithful in their exhortations and admonitions, it is to be expected that the Lord will follow their labours with his blessing, and make them effectual for producing peace and righteousness among the members of his body. The Lord be with you all — A wish this founded on Christ’s promise, (Matthew 28:20,) Lo, I am with you alway, even unto the end of the world, with which promise it is probable Paul was made acquainted. The salutation of Paul with mine own hand — See on 1 Corinthians 16:21; Galatians 6:11; which is the token in every epistle — The mark to know those that are true from such as are counterfeit. So I write — This is my custom in all my epistles.

Ver. 17. The salutation of Paul with mine own hand, which is the token in every epistle: so I write. That is, he wrote the last verse, and signed it. There was probably something remarkable in his autograph. Tertullian, in his apology, remarks that in his time, the churches had preserved the originals of Paul’s epistles. The ancients preserved the holy scriptures with the greatest care. The writers by profession made the most beautiful manuscripts that can be conceived, as is remarked by Rollin in his work on Les Belles Lettres: and in reading Dr. George Hickes’s treasures of Saxon literature, I found fac similes of manuscripts which must have been written in England, whose beauty it is scarcely possible to exceed.

17. With mine own hand—So far by amanuensis; now by autograph. Token in every epistle—His first epistle was without such authentication; but the forged or pretended epistle of 2 Thessalonians 2:2, had warned him to guard against imposition. Every epistle needing authentication, whether written to the Thessalonians or to others, was to receive its autographic token henceforth. Of those so explicitly authenticated are Colossians, (Colossians 4:18,) and 1 Corinthians, (1 Corinthians 16:21,) Galatians being entirely autographic. In Romans the concluding doxology may have been autographic; as Ephesians 6:24, and Philippians 4:23. Several epistles may not have needed authentication; as 2 Corinthians, which was sent by Titus; and those written to individuals, as Timothy, Titus, and Philemon, which were either autographic or known by circumstances to be genuine. So I write—This is my penmanship. Grotius, ingeniously, but incorrectly, supposes that Paul appended a complex monogram as his mark. The apostle’s autograph probably included vv. 17, 18.

Verse 18. The grace] The favour, blessing, and influence of our Lord Jesus Christ, be with you all-be your constant companion. May you ever feel his presence, and enjoy his benediction!

Amen.] So let be! God grant it! This word in this place, has more evidence in favour of its genuineness than it has in most other places; and was probably added here by the apostle himself, or by the Church of the Thessalonians.

The subscriptions to this epistle are various in the MSS. and VERSIONS. The latter are as follows:—

The Second Epistle to the Thessalonians was written from Athens.-Common Greek text.

The Second Epistle to the Thessalonians, which was written at Laodicea in Pisidia, was sent by the hands of Tychicus.-SYRIAC.

The end of the Epistle; and it was written at Athens.-ARABIC. To the Thessalonians.-ÆTHIOPIC.

Written from Athens, and sent by Silvanus and Timotheus.-COPTIC. No subscription in the VULGATE.

Written at Corinth.-Author of the SYNOPSIS.

————sent by Titus and Onesimus.-Latin Prologue.

The Second Epistle to the Thessalonians, written from Rome.—No. 71, a MS. of the Vatican library, written about the eleventh century. The chief of the MSS. either have no subscription, or agree with some of the above versions.

That the epistle was neither written at Athens, Laodicea, nor Rome, has been sufficiently proved; and that it was written, as well as the first, at Corinth, is extremely probable. See the preface, and what has been said on the preceding epistle.

I have often had occasion to observe that the subscriptions at the end of the sacred books are not of Divine origin; they are generally false; and yet some have quoted them as making a part of the sacred text, and have adduced them in support of some favourite opinions.

Finished correcting this epistle for a new edition, the shortest day in 1831.-A. C.

Ver. 18. The grace of our Lord Jesus Christ be with you all. Amen. St. Paul generally begins and closes his epistles with apostolic benedictions. He blesses the churches out of the fulness of his heart. “The second epistle to the Thessalonians was written from Athens.” Most versions say the same. But Syrus, a man profoundly learned in the Greek and Hebrew scriptures, contends that it was written from Laodicea, and sent by Tychicus.

18. Grace of our Lord Jesus Christ—Paul’s usual benediction. See note on 1 Thessalonians 5:28.