2 Thessalonians 3:14

2Thes 3:2. Expresses his confidence in God and them, and prays that they may patiently wait for the coming of Christ, 2Thes 3:3-5. Gives them directions concerning strict discipline in the Church; and shows how he and his fellow laborers had behaved among them, not availing themselves of their own power and authority, 2Thes 3:6-9. Shows them how to treat disorderly and idle people, and not to get weary in well doing, 2Thes 3:10-13. Directs them not to associate with those who obey not the orders contained in this epistle, 2Thes 3:14, 2Thes 3:15, Prays that they may have increasing peace, 16, And concludes with his salutation and benediction, 2Thes 3:17, 2Thes 3:18. Verse 1 Finally, brethren - The words το λοιπον 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, ὁ λογος του Κυριου, might run, τρεχῃ, 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. Verse 2 Unreasonable and wicked men - The word ατοπων, 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 πιστις 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, πιστος δε εστιν ὁ Κυριος. 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. Verse 3 From evil - Απο του πονηρου 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. 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. 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; κατευθυναι, 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 6 That ye withdraw yourselves - Have no fellowship with those who will not submit to proper discipline; who do not keep their place; ατακτως, 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, 1Thes 4:11, 1Thes 4:12, 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. Verse 7 We behaved not ourselves disorderly - Ουκ ητακτησαμεν· We did not go out of our rank - we kept our place, and discharged all its duties. 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 labor 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 labor, but were a burden to the poor followers of God. Verse 9 Not because we have not power - We have the power, εξουσιαν, the right, to be maintained by those in whose behalf we labor. The laborer 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 labored 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 1Cor 9:1, etc. 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. 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 - Ατακτως· Out of their rank - not keeping their own place. Working not at all - Either lounging at home, or becoming religious gossips; μηδεν εργαζομενους, doing nothing. Busybodies - Περιεργαζομενους· 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 neighborhood where they live, and a pest to religious society. There is a fine paronomasia in the above words, and evidently intended by the apostle. Verse 12 With quietness they work - Μετα ἡσυχιας· 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. 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. 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 δια της επιστολης with τουτον σημειουσθε· 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. 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; labor to get it saved. Verse 16 The Lord of peace - Jesus Christ, who is called our peace, Eph 2:14; and The Prince of peace, Isa 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 - Παντι τροπῳ· By all means, methods, occasions, instruments, and occurrences; peace or prosperity in every form and shape. Instead of εν παντι τροπῳ, in every way, etc., εν παντι τοπῳ, 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; Mat 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! 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 the note on 1Cor 16:21, and see Col 4:18 (note). Verse 18 The grace - The favor, 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 favor 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. - Aethiopic. 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 test, 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.

Cautions to the Disorderly. ( a. d. 52.) 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. 7 For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; 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: 9 Not because we have not power, but to make ourselves an ensample unto you to follow us. 10 For even when we were with you, this we commanded you, that if any would not work, neither should he eat. 11 For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. 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. 13 But ye, brethren, be not weary in well doing. 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. 15 Yet count him not as an enemy, but admonish him as a brother. 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, v. 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, v. 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: where as they were to abide in the same calling wherein they were called of God, and therein abide with God, 1 Cor. vii. 20 , 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 with other men's matters. The apostle warns Timothy ( 1 Tim. v. 13 ) to beware of such as learn to be idle, wandering about from house to house, and are not only idle, but tatlers also, and busy-bodies, speaking things which they ought not. II. The good laws which were occasioned by these evil manners, concerning which we may take notice, 1. Whose laws they are: they are commands of the apostles of our Lord, given in the name of their Lord and ours, that is, the commands of our Lord himself. We command you, brethren, in the name of the Lord Jesus Christ, v. 6 . Again, We command and exhort you by our Lord Jesus Christ, v. 12 . The apostle uses words of authority and entreaty: and, where disorders are to be rectified or prevented, there is need of both. The authority of Christ should awe our minds to obedience, and his grace and goodness should allure us. 2. What the good laws and rules are. 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 ( v. 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. The directions of the apostle are carefully to be observed in our conduct towards disorderly persons. We must be very cautious in church-censures and church-discipline. 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. We must, Secondly, Admonish him in a friendly manner; we must put him in mind of his sin, and of his duty; and this should be done privately ( Matt. xviii. 15 ); then, if he will not hear, we must, Thirdly, Withdraw from him, and not keep company with him, that is, we must avoid familiar converse and society with such, for two reasons, namely, that we may not learn his evil ways; for he who follows vain and idle persons, and keeps company with such, is in danger of becoming like them. Another reason is for the shaming, and so the reforming, of those that offend, that when idle and disorderly persons see how their loose practices are disliked by all wise and good people they may be ashamed of them, and walk more orderly. Love therefore to the persons of our offending brethren, even when we hate their vices, should be the motive of our withdrawing from them; and even those who are under the censures of the church must not be accounted as enemies ( v. 15 ); for, if they be reclaimed and reformed by these censures, they will recover their credit and comfort, and right to church-privileges as brethren. [2.] Their general conduct and behaviour ought to be according to the good example the apostle and those who were with him had given them: Yourselves know how you ought to follow us, v. 7 . Those who planted religion among them had set a good example before them; and the ministers of the gospel should be ensamples to the flock. It is the duty of Christians not only to walk according to the traditions of the apostles, and the doctrines they preached, but also according to the good example they set before them, to be followers of them so far as they were followers of Christ. The particular good example the apostle mentions was their diligence, which was so different from what was found in the disorderly walkers he takes notice of: " We behaved not ourselves disorderly among you ( v. 7 ), we did not spend our time idly, in idle visits, idle talk, idle sports." They took pains in their ministry, in preaching the gospel, and in getting their own living. Neither did we eat any man's bread for nought, v. 8 . Though he might justly have demanded a maintenance, because those who preach the gospel may of right expect to live by the gospel. This is a just debt that people owe to their ministers, and the apostle had power or authority to have demanded this ( v. 9 ); but he waived his right from affection to them, and for the sake of the gospel, and that he might be an example for them to follow ( v. 9 ), that they might learn how to fill up time, and always be employed in something that would turn to good account. (2.) He commands and directs those that live idle lives to reform, and set themselves to their business. 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, v. 10 . It was a proverbial speech among the Jews, He who does not labour does not deserve to eat. The labourer is worthy of his meat; but what is the loiterer worthy of? It is the will of God that every man should have a calling, and mind his calling, and make a business of it, and that none should live like useless drones in the world. Such persons do what in them lies to defeat the sentence, In the sweat of thy face shalt thou eat thy bread. 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, v. 12 . Men ought some way or other to earn their own living, otherwise they do not eat their own bread. Observe, There must be work or labour, in opposition to idleness; and there must be quietness, in opposition to being busy-bodies in other men's matters. We must study to be quiet, and do our own business. This is an excellent but rare composition, to be of an active yet quiet spirit, active in our own business and yet quiet as to other people's. (3.) He exhorts those that did well not to be weary in well-doing ( v. 13 ); as if he had said, "Go on and prosper. The Lord is with you while you are with him. See that whatever you do, that is good, you persevere therein. Hold on your way, and hold out to the end. You must never give over, nor tire in your work. It will be time enough to rest when you come to heaven, that everlasting rest which remains for the people of God. "

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

And if any man obey not our word by this epistle, Marg., or signify that man by an epistle. According to the marginal reading this would mean, "signify, mark out, or designate that man to me by an epistle." The difference is merely whether we unite the words "by the epistle" with what goes before, or what follows. The Greek would admit of either construction, (Winer, p. 93,) but it seems to me that the construction in the text is the correct one, for (1.) the requirement was to proceed to discipline such a man by withdrawing from him; (2.) in order to do this it was not necessary that the case should be made known to Paul, for there was no supposable difficulty in it, and the effect would be only needless delay; (3.) Paul regarded the right of discipline as residing in the church itself, and did not require that cases should be referred to him to determine. 1Cor 5:2; 1Cor 5:3, 1Cor 5:4. (4.) Though the Greek will admit of either construction, yet it rather favours this. See Oldshansen, in loc. Note that man. The word here used, means to mark; to sign; to note with marks; and the idea is, set such a mark upon him that he shall be shunned; that is, withdraw all Christian fellowship from him. And have no company with him. The Greek word here means, to mix up together; then to mingle together with; to have intercourse with. The idea is, that they were not to mingle with him as a Christian brother, or as one of their own number. They were not to show that they regarded him as a worthy member of the church, or as having a claim to its privileges. The extent of their discipline was, that they were to withdraw from him. 2Thes 3:6; Mt 18:17. Comp. 2Jn 1:10,11. (2) "by this epistle" "signify that man by an epistle" (*) "man" "mark that man"Verse 15.