Teks -- 2 Thessalonians 3:8-18 (NET)

3:8 and we did not eat anyone’s food without paying. Instead, in toil and drudgery we worked night and day in order not to burden any of you. 3:9 It was not because we do not have that right, but to give ourselves as an example for you to imitate. 3:10 For even when we were with you, we used to give you this command: “If anyone is not willing to work, neither should he eat.” 3:11 For we hear that some among you are living an undisciplined life, not doing their own work but meddling in the work of others. 3:12 Now such people we command and urge in the Lord Jesus Christ to work quietly and so provide their own food to eat. 3:13 But you, brothers and sisters, do not grow weary in doing what is right. 3:14 But if anyone does not obey our message through this letter, take note of him and do not associate closely with him, so that he may be ashamed. 3:15 Yet do not regard him as an enemy, but admonish him as a brother.

Conclusion

3:16 Now may the Lord of peace himself give you peace at all times and in every way. The Lord be with you all. 3:17 I, Paul, write this greeting with my own hand, which is how I write in every letter. 3:18 The grace of our Lord Jesus Christ be with you all.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 2Th 3:8 - For nought

For nought ( dōrean ).

Adverbial accusative, as a gift, gift-wise (dōrea , gift, from didōmi ). Same claim made to the Corinthians (2Co 11:7), old word, in lxx, and papyri. He lodged with Jason, but did not receive his meals gratis , for he paid for them. Apparently he received no invitations to meals. Paul had to make his financial independence clear to avoid false charges which were made in spite of all his efforts. To eat bread is merely a Hebraism for eat (2Th 3:10). See note on 1Th 2:9 for labour and travail, and night and day (nuktos kai hēmeras , genitive of time, by night and by day). See note on 1Th 2:9 for rest of the verse in precisely the same words.

Robertson: 2Th 3:9 - Not because we have not the right

Not because we have not the right ( ouch hoti ouk echomen exousian ).

Paul is sensitive on his right to receive adequate support (1Th 2:6; 1Co 9:4 where he uses the same word exousian in the long defence of this right , 1 Corinthians 9:1-27). So he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood (2Co 11:7-11; Phi 4:15.). Paul uses ouch hoti elsewhere to avoid misunderstanding (2Co 1:24; 2Co 3:5; Phi 4:17).

Robertson: 2Th 3:9 - But to make ourselves an ensample unto you

But to make ourselves an ensample unto you ( all' hina heautous tupon dōmen humin ).

Literally, but that we might give ourselves a type to you. Purpose with hina and second aorist active subjunctive of didōmi . On tupon see note on 1Th 1:7.

Robertson: 2Th 3:10 - This

This ( touto ).

What he proceeds to give.

Robertson: 2Th 3:10 - If any will not work, neither let him eat

If any will not work, neither let him eat ( hoti ei tis ou thelei ergazesthai mēde esthietō ).

Recitative hoti here not to be translated, like our modern quotation marks. Apparently a Jewish proverb based on Gen 3:19. Wetstein quotes several parallels. Moffatt gives this from Carlyle’ s Chartism : "He that will not work according to his faculty, let him perish according to his necessity."Deissmann ( Light from the Ancient East , p. 314) sees Paul borrowing a piece of workshop morality. It was needed, as is plain. This is a condition of the first class (note negative ou ) with the negative imperative in the conclusion.

Robertson: 2Th 3:11 - For we hear

For we hear ( akouomen gar ).

Fresh news from Thessalonica evidently. For the present tense compare 1Co 11:18. The accusative and the participle is a regular idiom for indirect discourse with this verb (Robertson, Grammar , pp. 1040-2). Three picturesque present participles, the first a general description, peripatountas ataktōs , the other two specifying with a vivid word-play, that work not at all, but are busy-bodies (mēden ergazomenous alla periergazomenous ). Literally, doing nothing but doing around. Ellicott suggests, doing no business but being busy bodies. "The first persecution at Thessalonica had been fostered by a number of fanatical loungers (Act 17:5)"(Moffatt). These theological dead-beats were too pious to work, but perfectly willing to eat at the hands of their neighbours while they piddled and frittered away the time in idleness.

Robertson: 2Th 3:12 - We command and exhort

We command and exhort ( paraggellomen kai parakaloumen ).

Paul asserts his authority as an apostle and pleads as a man and minister.

Robertson: 2Th 3:12 - That with quietness they work, and eat their own bread

That with quietness they work, and eat their own bread ( hina meta hēsuchias ergazomenoi ton heautōn arton esthiōsin ).

Substance of the command and exhortation by hina and the present subjunctive esthiōsin . Literally, that working with quietness they keep on eating their own bread. The precise opposite of their conduct in 2Th 3:11.

Robertson: 2Th 3:13 - But ye, brethren, be not weary in well-doing

But ye, brethren, be not weary in well-doing ( humeis de , adelphoi , mē enkakēsēte kalopoiountes ).

Emphatic position of humeis in contrast to these piddlers. Mē and the aorist subjunctive is a prohibition against beginning an act (Robertson, Grammar , pp. 851-4). It is a late verb and means to behave badly in, to be cowardly, to lose courage, to flag, to faint, (en , kakos ) and outside of Luk 18:1 in the N.T. is only in Paul’ s Epistles (2Th 3:13; 2Co 4:1, 2Co 4:16; Gal 6:9; Eph 3:13). It occurs in Polybius. The late verb kalopoieō , to do the fair (kalos ) or honourable thing occurs nowhere else in the N.T., but is in the lxx and a late papyrus. Paul uses to kalon poiein in 2Co 13:7; Gal 6:9; Rom 7:21 with the same idea. He has agathopoieō , to do good, in 1Ti 6:18.

Robertson: 2Th 3:14 - And if any one obeyeth not our word by this epistle

And if any one obeyeth not our word by this epistle ( ei de tis ouch hupakouei tōi logōi hēmōn dia tēs epistolēs ).

Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative ou , assuming it to be true.

Robertson: 2Th 3:14 - Note that man

Note that man ( touton sēmeiousthe ).

Late verb sēmeioō , from sēmeion , sign, mark, token. Put a tag on that man. Here only in N.T. "The verb is regularly used for the signature to a receipt or formal notice in the papyri and the ostraca of the Imperial period"(Moulton & Milligan’ s Vocabulary ). How this is to be done (by letter or in public meeting) Paul does not say.

Robertson: 2Th 3:14 - That ye have no company with him

That ye have no company with him ( mē sunanamignusthai autōi ).

The MSS. are divided between the present middle infinitive as above in a command like Rom 12:15; Phi 3:16 or the present middle imperative sunanamignusthe (̇ai and ̇e often being pronounced alike in the Koiné[28928]š ). The infinitive can also be explained as an indirect command. This double compound verb is late, in lxx and Plutarch, in N.T. only here and 1Co 5:9, 1Co 5:11. Autōi is in associative instrumental case.

Robertson: 2Th 3:14 - To the end that he may be ashamed

To the end that he may be ashamed ( hina entrapēi ).

Purpose clause with hina . Second aorist passive subjunctive of entrepō , to turn on, middle to turn on oneself or to put to shame, passive to be made ashamed. The idea is to have one’ s thoughts turned in on oneself.

Robertson: 2Th 3:15 - Not as an enemy

Not as an enemy ( mē hōs echthron ).

This is always the problem in such ostracism as discipline, however necessary it is at times. Few things in our churches are more difficult of wise execution than the discipline of erring members. The word echthros is an adjective, hateful, from echthos , hate. It can be passive, hated , as in Rom 11:28, but is usually active hostile , enemy, foe.

Robertson: 2Th 3:16 - The Lord of peace himself

The Lord of peace himself ( autos ho kurios tēs eirēnēs ).

See note on 1Th 5:23 for the God of peace himself.

Robertson: 2Th 3:16 - Give you peace

Give you peace ( doiē humin tēn eirēnēn ).

Second aorist active optative ( Koiné[28928]š ) of didōmi , not dōēi (subjunctive). So also Rom 15:5; 2Ti 1:16, 2Ti 1:18. The Lord Jesus whose characteristic is peace, can alone give real peace to the heart and to the world. (Joh 14:27).

Robertson: 2Th 3:17 - Of me Paul with mine own hand

Of me Paul with mine own hand ( tēi emēi cheiri Paulou ).

Instrumental case cheiri . Note genitive Paulou in apposition with possessive idea in the possessive pronoun emēi . Paul had dictated the letter, but now wrote the salutation in his hand.

Robertson: 2Th 3:17 - The token in every epistle

The token in every epistle ( sēmeion en pasēi epistolēi ).

Mark (2Th 3:14) and proof of the genuineness of each epistle, Paul’ s signature. Already there were spurious forgeries (2Th 2:2). Thus each church was enabled to know that Paul wrote the letter. If only the autograph copy could be found!

Robertson: 2Th 3:18

@@Salutation just like that in 1Th 5:28 with the addition of pantōn (all).||

Vincent: 2Th 3:8 - Any man's bread

Any man's bread ( ἄρτον παρά τινος )

Lit. bread from any one , or at any man's hand .

Vincent: 2Th 3:8 - For nought

For nought ( δωρεὰν )

The word is a noun, meaning a gift . See Joh 4:10; Act 2:38; Rom 5:15. The accusative often adverbially as here; as a gift , gratis . Comp. Mat 10:8; Rom 3:24; Rev 21:6.

Vincent: 2Th 3:8 - Labor and travail

Labor and travail

See on 1Th 1:3.

Vincent: 2Th 3:8 - Be chargeable

Be chargeable ( ἐπιβαρῆσαι )

Po . Better, burden . By depending upon them for pecuniary support. Comp. 1 Corinthians 9:3-18, and see on 1Th 2:6.

Vincent: 2Th 3:9 - Power

Power ( ἐξουσίαν )

Better, right . See on Mar 2:10; see on Joh 1:12.

Vincent: 2Th 3:10 - If any would not work, etc

If any would not work, etc.

A Jewish proverb.

Vincent: 2Th 3:11 - Working not at all - busybodies

Working not at all - busybodies ( μηδὲν ἐργαζομένους - περιεργαζομένους )

One of Paul's frequent wordplays. See on reprobate mind , Rom 1:28. Not busy, but busybodies. Περιεργάζεσθαι (N.T.o .) is to bustle about a thing: here, to be officious in others' affairs . See on τὰ περίεργα curious arts , Act 19:19, and see on 1Ti 5:13.

Vincent: 2Th 3:12 - With quietness - work

With quietness - work

See on study to be quiet , 1Th 4:11.

Vincent: 2Th 3:13 - Be not weary

Be not weary ( ἐντραπῇ )

With one exception, Luk 13:1, only in Paul. To faint or lose heart .

Vincent: 2Th 3:13 - Well doing

Well doing ( καλοποιοῦντες )

N.T.o . According to the Greek idiom, doing well , be not weary . Not limited to works of charity, but including Christian conduct generally, as, for instance, steadily attending to their own business, 2Th 3:12.

Vincent: 2Th 3:14 - By this epistle

By this epistle

Connect with our word . The message we send in this letter. Not, as some, with the following words, note that man in your epistle .

Vincent: 2Th 3:14 - Note

Note ( σημειοῦσθε )

N.T.o . Lit. set a mark on . The nature of the mark is indicated in the next clause.

Vincent: 2Th 3:14 - Have no company with

Have no company with ( μὴ συναναμίγνυσθαι )

Po . See on 1Co 5:9.

Vincent: 2Th 3:14 - Be ashamed

Be ashamed ( ἐντραπῇ )

See on Mat 21:37, and see on 1Co 4:14.

Vincent: 2Th 3:15 - Admonish

Admonish ( νουθετεῖτε )

See on Act 20:31, and see on Eph 6:4.

Vincent: 2Th 3:16 - The Lord of peace

The Lord of peace ( ὁ κύριος τῆς εἰρήνης )

The only instance of the formula.

Vincent: 2Th 3:16 - By all means

By all means ( ἐν παντὶ τρόπῳ )

Or in every way . The alternative reading τόπῳ place is rejected by the principal texts.

Vincent: 2Th 3:17 - The salutation of Paul with mine own hand

The salutation of Paul with mine own hand ( ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου )

Rev. properly, " the salutation of me Paul." The genitive of me is contained, according to a familiar Greek idiom, in the possessive pronoun my. Paul had apparently been employing an amanuensis.

Vincent: 2Th 3:17 - In every epistle

In every epistle

Comp. 1Co 16:21; Col 4:18.

Wesley: 2Th 3:10 - Neither let him eat

Do not maintain him in idleness.

Wesley: 2Th 3:11 - Doing nothing, but being busybodies

To which idleness naturally disposes.

Wesley: 2Th 3:12 - Work quietly

Letting the concerns of other people alone.

Wesley: 2Th 3:14 - Have no company with him

No intimacy, no familiarity, no needless correspondence.

Wesley: 2Th 3:15 - Admonish him as a brother

Tell him lovingly of the reason why you shun him.

Wesley: 2Th 3:16 - The Lord of peace

Christ.

Wesley: 2Th 3:16 - Give you peace by all means

In every way and manner.

JFB: 2Th 3:8 - eat any man's bread

Greek, "eat bread from any man," that is, live at anyone's expense. Contrast 2Th 3:12, "eat THEIR OWN bread."

JFB: 2Th 3:8 - wrought

(Act 20:34). In both Epistles they state they maintained themselves by labor; but in this second Epistle they do so in order to offer themselves herein as an example to the idle; whereas, in the first, their object in doing so is to vindicate themselves from all imputation of mercenary motives in preaching the Gospel (1Th 2:5, 1Th 2:9) [EDMUNDS]. They preached gratuitously though they might have claimed maintenance from their converts.

JFB: 2Th 3:8 - labour and travail

"toil and hardship" (see on 1Th 2:9).

JFB: 2Th 3:8 - night and day

Scarcely allowing time for repose.

JFB: 2Th 3:8 - chargeable

Greek, "a burden," or "burdensome." The Philippians did not regard it as a burden to contribute to his support (Phi 4:15-16), sending to him while he was in this very Thessalonica (Act 16:15, Act 16:34, Act 16:40). Many Thessalonians, doubtless, would have felt it a privilege to contribute, but as he saw some idlers among them who would have made a pretext of his example to justify themselves, he waived his right. His reason for the same course at Corinth was to mark how different were his aims from those of the false teachers who sought their own lucre (2Co 11:9, 2Co 11:12-13). It is at the very time and place of writing these Epistles that Paul is expressly said to have wrought at tent-making with Aquila (Act 18:3); an undesigned coincidence.

JFB: 2Th 3:9

(1Co 9:4-6, &c.; Gal 6:6.)

JFB: 2Th 3:10 - For even

Translate, "For also." We not only set you the example, but gave a positive "command."

JFB: 2Th 3:10 - commanded

Greek imperfect, "We were commanding"; we kept charge of you.

JFB: 2Th 3:10 - would not work

Greek, "is unwilling to work." BENGEL makes this to be the argument: not that such a one is to have his food withdrawn from him by others; but he proves from the necessity of eating the necessity of working; using this pleasantry, Let him who will not work show himself an angel, that is, do without food as the angels do (but since he cannot do without food, then he ought to be not unwilling to work). It seems to me simpler to take it as a punishment of the idle. Paul often quotes good adages current among the people, stamping them with inspired approval. In the Hebrew, "Bereshith Rabba," the same saying is found; and in the book Zeror, "He who will not work before the sabbath, must not eat on the sabbath."

JFB: 2Th 3:11 - busy bodies

In the Greek the similarity of sound marks the antithesis, "Doing none of their own business, yet overdoing in the business of others." Busy about everyone's business but their own. "Nature abhors a vacuum"; so if not doing one's own business, one is apt to meddle with his neighbor's business. Idleness is the parent of busybodies (1Ti 5:13). Contrast 1Th 4:11.

JFB: 2Th 3:12 - by

The oldest manuscripts read, "IN the Lord Jesus." So the Greek, 1Th 4:1, implying the sphere wherein such conduct is appropriate and consistent. "We exhort you thus, as ministers IN Christ, exhorting our people IN Christ."

JFB: 2Th 3:12 - with quietness

Quiet industry; laying aside restless, bustling, intermeddling officiousness (2Th 3:11).

JFB: 2Th 3:12 - their own

Bread earned by themselves, not another's bread (2Th 3:8).

JFB: 2Th 3:13 - be not weary

The oldest manuscripts read, "Be not cowardly in"; do not be wanting in strenuousness in doing well. EDMUNDS explains it: Do not culpably neglect to do well, namely, with patient industry do your duty in your several callings. In contrast to the "disorderly, not-working busybodies" (2Th 3:11; compare Gal 6:9).

JFB: 2Th 3:14 - note that man

Mark him in your own mind as one to be avoided (2Th 3:6).

JFB: 2Th 3:14 - that he may be ashamed

Greek, "made to turn and look into himself, and so be put to shame." Feeling himself shunned by godly brethren, he may become ashamed of his course.

JFB: 2Th 3:15 - admonish him as a brother

Not yet excommunicated (compare Lev 19:17). Do not shun him in contemptuous silence, but tell him why he is so avoided (Mat 18:15; 1Th 5:14).

JFB: 2Th 3:16 - Lord of peace

Jesus Christ. The same title is given to Him as to the Father, "the GOD of peace" (Rom 15:33; Rom 16:20; 2Co 13:11). An appropriate title in the prayer here, where the harmony of the Christian community was liable to interruption from the "disorderly." The Greek article requires the translation, "Give you the peace" which it is "His to give." "Peace" outward and inward, here and hereafter (Rom 14:17).

JFB: 2Th 3:16 - always

Unbroken, not changing with outward circumstances.

JFB: 2Th 3:16 - by all means

Greek, "in every way." Most of the oldest manuscripts read, "in every place"; thus he prays for their peace in all times ("always") and places.

JFB: 2Th 3:16 - Lord be with you all

May He bless you not only with peace, but also with His presence (Mat 28:20). Even the disorderly brethren (compare 2Th 3:15, "a brother") are included in this prayer.

JFB: 2Th 3:17

The Epistle was written by an amanuensis (perhaps Silas or Timothy), and only the closing salutation written by Paul's "own hand" (compare Rom 16:22; 1Co 16:21; Col 4:18). Wherever Paul does not subjoin this autograph salutation, we may presume he wrote the whole Epistle himself (Gal 6:11).

JFB: 2Th 3:17 - which

Which autograph salutation.

JFB: 2Th 3:17 - the token

To distinguish genuine Epistles from spurious ones put forth in my name (2Th 2:2).

JFB: 2Th 3:17 - in every epistle

Some think he signed his name to every Epistle with his own hand; but as there is no trace of this in any manuscripts of all the Epistles, it is more likely that he alludes to his writing with his own hand in closing every Epistle, even in those Epistles (Romans, Second Corinthians, Ephesians, Philippians, First Thessalonians) wherein he does not specify his having done so.

JFB: 2Th 3:17 - so I write

So I sign my name: this is a specimen of my handwriting, by which to distinguish my geniune letters from forgeries.

JFB: 2Th 3:18

He closes every Epistle by praying for GRACE to those whom he addresses.

JFB: 2Th 3:18 - Amen

Omitted in the oldest manuscripts It was doubtless the response of the congregation after hearing the Epistle read publicly; hence it crept into copies.

The Subscription is spurious, as the Epistle was written not "from Athens," but from Corinth.

Clarke: 2Th 3:8 - Neither did we eat any man’ s bread for naught

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

Clarke: 2Th 3:8 - Labour and travail night and day

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.

Clarke: 2Th 3:9 - Not because we have not power

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 1Co 9:1, etc.

Clarke: 2Th 3:10 - If any would not work, neither should he eat

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.

Clarke: 2Th 3:11 - For we hear that there are some

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

Clarke: 2Th 3:11 - Disorderly

Disorderly - Ατακτως· Out of their rank - not keeping their own place

Clarke: 2Th 3:11 - Working not at all

Working not at all - Either lounging at home, or becoming religious gossips; μηδεν εργαζομενους, doing nothing

Clarke: 2Th 3:11 - Busybodies

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.

Clarke: 2Th 3:12 - With quietness they work

With quietness they work - Μετα ἡσυχιας· With silence; leaving their tale-bearing and officious intermeddling. Less noise and more work

Clarke: 2Th 3:12 - That - they work, and eat their own bread

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.

Clarke: 2Th 3:13 - Be not weary in well-doing

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.

Clarke: 2Th 3:14 - If any man obey not

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.

Clarke: 2Th 3:15 - Count him not as an enemy

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.

Clarke: 2Th 3:16 - The Lord of peace

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

Clarke: 2Th 3:16 - Always

Always - Both in your own consciences, and among yourselves

Clarke: 2Th 3:16 - By all means

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

Clarke: 2Th 3:16 - The Lord be with you all

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!

Clarke: 2Th 3:17 - The salutation of Paul with mine own hand

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 1Co 16:21, and see Col 4:18 (note).

Clarke: 2Th 3:18 - The grace

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

Clarke: 2Th 3:18 - Amen

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

Calvin: 2Th 3:9 - Not because we have not

9.Not because we have not. As Paul wished by his laboring to set an example, that idle persons might not like drones ⁷⁰⁷ eat the bread of others, so he was not willing that this very thing ⁷⁰⁸ should do injury to the ministers of the word, so that the Churches should defraud them of their proper livelihood. In this we may see his singular moderation and humanity, and how far removed he was from the ambition of those who abuse their powers, so as to infringe upon the rights of their brethren. There was a danger, lest the Thessalonians, having had from the beginning the preaching of the gospel from Paul’s mouth gratuitously, ⁷⁰⁹ should lay it down as a law for the future as to other ministers; the disposition of mankind being so niggardly. Paul, accordingly, anticipates this danger, and teaches that he had a right to more than he had made use of, that others may retain their liberty unimpaired. He designed by this means to inflict the greater disgrace, as I have already noticed above, on those that do nothing, for it is an argument from, the greater to the less.

Calvin: 2Th 3:10 - He that will not labor

10.He that will not labor. From its being written in Psa 128:2 —

Thou art blessed, eating of the labor of thy hands,

also in Pro 10:4,

The blessing of the Lord is upon the hands of him that laboreth,

it is certain that indolence and idleness are accursed of God. Besides, we know that man was created with this view, that he might do something. Not only does Scripture testify this to us, but nature itself taught it to the heathen. Hence it is reasonable, that those, who wish to exempt themselves from the common law, ⁷¹⁰ should also be deprived of food, the reward of labor. When, however, the Apostle commanded that such persons should not eat, he does not mean that he gave commandment to those persons, but forbade that the Thessalonians should encourage their indolence by supplying them with food.

It is also to be observed, that there are different ways of laboring. For whoever aids ⁷¹¹ the society of men by his industry, either by ruling his family, or by administering public or private affairs, or by counseling, or by teaching, ⁷¹² or in any other way, is not to be reckoned among the idle. For Paul censures those lazy drones who lived by the sweat of others, while they contribute no service in common for aiding the human race. Of this sort are our monks and priests who are largely pampered by doing nothing, excepting that they chant in the temples, for the sake of preventing weariness. This truly is, (as Plautus speaks,) ⁷¹³ to “live musically.” ⁷¹⁴

Calvin: 2Th 3:11 - We hear that there are some among you // Doing nothing

11.We hear that there are some among you. It is probable that this kind of drones were, as it were, the seed of idle monkhood. For, from the very beginning, there were some who, under pretext of religion, either made free with the tables of others, or craftily drew to themselves the substance of the simple. They had also, even in the time of Augustine, come to prevail so much, that he was constrained to write a book expressly against idle monks, where he complains with good reason of their pride, because, despising the admonition of the Apostle, they not only excuse themselves on the ground of infirmity, but they wish to appear holier than all others, on the ground that they are exempt from labors. He inveighs, with good reason, against this unseemliness, that, while the senators are laborious, the workman, or person in humble life, does not merely live in idleness, ⁷¹⁶ but would fain have his indolence pass for sanctity. Such are his views. ⁷¹⁷ In the mean time, however, the evil has increased to such an extent, that idle bellies occupy nearly the tenth part of the world, whose only religion is to be well stuffed, and to have exemption from all annoyance ⁷¹⁸ of labor. And this manner of life they dignify, sometimes with the name of the Order, sometimes with that of the Rule, of this or that personage. ⁷¹⁹

But what does the Spirit say, on the other hand, by the mouth of Paul? He pronounces them all to be irregular and disorderly, by whatever name of distinction they may be dignified. It is not necessary to relate here how much the idle life of monks has invariably displeased persons of sounder judgment. That is a memorable saying of an old monk, which is recorded by Socrates in the Eighth Book of the Tripartite History — that he who does not labor with his hands is like a plunderer. ⁷²⁰ I do not mention other instances, nor is it necessary. Let this statement of the Apostle suffice us, in which he declares that they are dissolute, and in a manner lawless.

Doing nothing. In the Greek participles there is, an elegant (προσωνομασία) play upon words, which I have attempted in some manner to imitate, by rendering it as meaning that they do nothing, but have enough to do in the way of curiosity. ⁷²¹ He censures, however, a fault with which idle persons are, for the most part, chargeable, that, by unseasonably bustling about, they give trouble to themselves and to others. For we see, that those who have nothing to do are much more fatigued by doing nothing, than if they were employing themselves in some very important work; they run hither and thither; wherever they go, they have the appearance of great fatigue; they gather all sorts of reports, and they put them in a confused way into circulation. You would say that they bore the weight of a kingdom upon their shoulders. Could there be a more remarkable exemplification of this than there is in the monks? For what class of men have less repose? Where does curiosity reign more extensively? Now, as this disease has a ruinous effect upon the public, Paul admonishes that it ought not to be encouraged by idleness.

Calvin: 2Th 3:12 - Now we command such

12.Now we command such. He corrects both of the faults of which he had made mention — a blustering restlessness, and retirement from useful employment. He accordingly exhorts them, in the first place, to cultivate repose — that is, to keep themselves quietly within the limits of their calling, or, as we commonly say, “ sans faire bruit ,” ( without making a noise.) For the truth is this: those are the most peaceable of all, that exercise themselves in lawful employments; ⁷²² while those that have nothing to do give trouble both to themselves and to others. Further, he subjoins another precept — that they should labor, that is, that they should be intent upon their calling, and devote themselves to lawful and honorable employments, without which the life of man is of a wandering nature. Hence, also, there follows this third injunction — that they should eat their own bread; by which he means, that they should be satisfied with what belongs to them, that they may not be oppressive or unreasonable to others.

Drink water, says Solomon, from thine own fountains, and let the streams flow down to neighbors. (Pro 5:15.)

This is the first law of equity, that no one make use of what belongs to another, but only use what he can properly call his own. The second is, that no one swallow up, like some abyss, what belongs to him, but that he be beneficent to neighbors, and that he may relieve their indigence by his abundance. ⁷²³ In the same manner, the Apostle exhorts those who had been formerly idle to labor, not merely that they may gain for themselves a livelihood, but that they may also be helpful to the necessities of their brethren, as he also teaches elsewhere. (Eph 4:28.)

Calvin: 2Th 3:13 - And you, brethren

13.And you, brethren. Ambrose is of opinion that this is added lest the rich should, in a niggardly spirit, refuse to lend their aid to the poor, because he had exhorted them to eat every one his own bread. And, unquestionably, we see how many are unbefittingly ingenious in catching at a pretext for inhumanity. ⁷²⁴ Chrysostom explains it thus — that indolent persons, however justly they may be condemned, must nevertheless be assisted when in want. I am simply of opinion, that Paul had it in view to provide against an occasion of offense, which might arise from the indolence of a few. For it usually happens, that those that are otherwise particularly ready and on the alert for beneficence, become cool on seeing that they have thrown away their favors by misdirecting them. Hence Paul admonishes us, that, although there are many that are undeserving, ⁷²⁵ while others abuse our liberality, we must not on this account leave off helping those that need our aid. Here we have a statement worthy of being observed — that however ingratitude, moroseness, pride, arrogance, and other unseemly dispositions on the part of the poor, may have a tendency to annoy us, or to dispirit us, from a feeling of weariness, we must strive, nevertheless, never to leave off aiming at doing good.

Calvin: 2Th 3:14 - If any one obeys not // Keep no company // That he may be ashamed

14.If any one obeys not. He has already declared previously, that he commands nothing but from the Lord. Hence the man, that would not obey, would not be contumacious against a mere man, but would be rebellious against God himself; ⁷²⁷ and accordingly he teaches that such persons ought to be severely chastised. And, in the first place, he desires that they be reported to him, that he may repress them by his authority; and, secondly, he orders them to be excommunicated, that, being touched with shame, they may repent. From this we infer, that we must not spare the reputation of those who cannot be arrested otherwise than by their faults being exposed; but we must take care to make known their distempers to the physician, that he may make it his endeavor to cure them.

Keep no company. I have no doubt that he refers to excommunication; for, besides that the (ἀταξία) disorder to which he had adverted deserved a severe chastisement, contumacy is an intolerable vice. He had said before, Withdraw yourselves from them, for they live in a disorderly manner, (2Th 3:6.) And now he says, Keep no company, for they reject my admonition. He expresses, therefore, something more by this second manner of expression than by the former; for it is one thing to withdraw from intimate acquaintance with an individual, and quite another to keep altogether aloof from his society. In short, those that do not obey after being admonished, he excludes from the common society of believers. By this we are taught that we must employ the discipline of excommunication against all the obstinate ⁷²⁸ persons who will not otherwise allow themselves to be brought under subjection, and must be branded with disgrace, until, having been brought under and subdued, they learn to obey.

That he may be ashamed. There are, it is true, other ends to be served by excommunication — that contagion may spread no farther, that the personal wickedness of one individual may not tend to the common disgrace of the Church, and that the example of severity may induce others to fear, (1Ti 5:20;) but Paul touches upon this one merely — that those who have sinned may by shame be constrained to repentance. For those that please themselves in their vices become more and more obstinate: thus sin is nourished by indulgence and dissimulation. This, therefore, is the best remedy — when a feeling of shame is awakened in the mind of the offender, so that he begins to be displeased with himself. It would, indeed, be a small point gained to have individuals made ashamed; but Paul had an eye to farther progress — when the offender, confounded by a discovery of his own baseness, is led in this way to a full amendment: for shame, like sorrow, is a useful preparation for hatred of sin. Hence all that become wanton ⁷²⁹ must, as I have said, be restrained by this bridle, lest their audacity should be increased in consequence of impunity.

Calvin: 2Th 3:15 - Regard him not as an enemy

15.Regard him not as an enemy. He immediately adds a softening of his rigor; for, as he elsewhere commands, we must take care that the offender be not swallowed up with sorrow, (2Co 2:7,) which would take place if severity were excessive. Hence we see that the use of discipline ought to be in such a way as to consult the welfare of those on whom the Church inflicts punishment. Now, it cannot but be that severity will fret, ⁷³⁰ when it goes beyond due bounds. Hence, if we wish to do good, gentleness and mildness are necessary, that those that are reproved may know that they are nevertheless loved. In short, excommunication does not tend to drive men from the Lord’s flock, but rather to bring them back when wandering and going astray.

We must observe, however, by what sign he would have brotherly love shewn — not by allurements or flattery, but by admonitions; for in this way it will be, that all that will not be incurable will feel that concern is felt for their welfare. In the mean time, excommunication is distinguished from anathema: for as to those that the Church marks out by the severity of its censure, Paul admonishes that they should not be utterly cast away, as if they were cut off from all hope of salvation; but endeavors must be used, that they may be brought back to a sound mind.

Calvin: 2Th 3:16 - Now the Lord of peace

16.Now the Lord of peace. This prayer seems to be connected with the preceding sentence, with the view of recommending endeavors after concord and mildness. He had forbidden them to treat even the contumacious ⁷³¹ as enemies, but rather with a view to their being brought back to a sound mind ⁷³² by brotherly admonitions. He could appropriately, after this, subjoin an injunction as to the cultivation of peace; but as this is a work that is truly Divine, he betakes himself to prayer, which, nevertheless, has also the force of a precept. At the same time, he may also have another thing in view — that God may restrain unruly persons, ⁷³³ that they may not disturb the peace of the Church.

Calvin: 2Th 3:17 - The salutation, with my own hand

17.The salutation, with my own hand. Here again he provides against the danger, of which he had previously made mention — lest epistles falsely ascribed to him should find their way into the Churches. For this was an old artifice of Satan — to put forward spurious writings, that he might detract from the credit of those that are genuine; and farther, under pretended designations of the Apostles, to disseminate wicked errors with the view of corrupting sound doctrine. By a singular kindness on the part of God, it has been brought about that, his frauds being defeated, the doctrine of Christ has come down to us sound and entire through the ministry of Paul and others. The concluding prayer explains in what manner God aids his believing people — by the presence of Christ’s grace.

Defender: 2Th 3:10 - neither should he eat

From the very beginning of time, God has ordained that men should work for their food (Gen 2:15, Gen 2:16). This became even more necessary with the entrance of sin and the curse (Gen 3:17-19). We shall continue to work, serving the Lord, in the new earth (Rev 22:3). It is, altogether, inexcusable for Christians, when they are no longer children, to expect others to provide their sustenance while they stand idle, even if they offer some spiritual excuse for not working."

Defender: 2Th 3:12 - quietness

"Study to be quiet, and to do your own business, and to work with your own hands" (1Th 4:11) is an admonition given by Paul in his first epistle. Note Eph 4:28 for a similar admonition."

Defender: 2Th 3:17 - mine own hand

Possibly because of poor eyesight, Paul seems to have dictated many of his letters, confirming that they were, indeed, his by his personal signature at the end. Only occasionally did he feel it necessary to mention this, however, as it would normally have been obvious to their recipients. In this case, however, he was concerned that the church had been misled by a letter falsely claiming to be from him (2Th 2:2), so he reminded them to always look for his personal signature."

TSK: 2Th 3:8 - eat // but // night

eat : 2Th 3:12; Pro 31:27; Mat 6:11

but : Act 18:3, Act 20:34; 1Co 4:12; 2Co 11:9; 1Th 4:11

night : 1Th 2:9

TSK: 2Th 3:9 - Not // to make

Not : Mat 10:10; 1Co 9:4-14; Gal 6:6; 1Th 2:6

to make : 2Th 3:7; Joh 13:15; 1Pe 2:21

TSK: 2Th 3:10 - when // that

when : Luk 24:44; Joh 16:4; Act 20:18

that : Gen 3:19; Pro 13:4, Pro 20:4, Pro 21:25, Pro 24:30-34; 1Th 4:11

TSK: 2Th 3:11 - walk // working

walk : 2Th 3:6

working : 1Th 4:11; 1Ti 5:13; 1Pe 4:15

TSK: 2Th 3:12 - we // that with // eat

we : 2Th 3:6

that with : Gen 49:14, Gen 49:15; Pro 17:1; Ecc 4:6; Eph 4:28; 1Th 4:11; 1Ti 2:2

eat : 2Th 3:8; Luk 11:3

TSK: 2Th 3:13 - ye // be not weary

ye : Isa 40:30,Isa 40:31; Mal 1:13; Rom 2:7; 1Co 15:28; Gal 6:9, Gal 6:10; Phi 1:9; 1Th 4:1; Heb 12:3

be not weary : or, faint not, Deu 20:8; Psa 27:13; Isa 40:29; Zep 3:16 *marg. Luk 18:1; 2Co 4:1, 2Co 4:16; Heb 12:5; Rev 2:3

TSK: 2Th 3:14 - obey // by this epistle, note that man // that he

obey : Deu 16:12; Pro 5:13; Zep 3:2; 2Co 2:9, 2Co 7:15, 2Co 10:6; Phi 2:12; 1Th 4:8; Phm 1:21; Heb 13:17

by this epistle, note that man : or, signify that man by an epistle, 2Th 3:6; Mat 18:17; Rom 16:17; 1Co 5:9, 1Co 5:11; Tit 3:10

that he : Num 12:14; Ezr 9:6; Psa 83:16; Jer 3:3, Jer 6:15, Jer 31:18-20; Eze 16:61-63; Eze 36:31, Eze 36:32; Luk 15:18-21

TSK: 2Th 3:15 - count // admonish

count : Lev 19:17, Lev 19:18; 1Co 5:5; 2Co 2:6-10, 2Co 10:8, 2Co 13:10; Gal 6:1; 1Th 5:14; Jud 1:22, Jud 1:23

admonish : Psa 141:5; Pro 9:9, Pro 25:12; Mat 18:15; 1Co 4:14; Tit 3:10; Jam 5:19, Jam 5:20

TSK: 2Th 3:16 - the Lord of // give // The Lord be

the Lord of : Psa 72:3, Psa 72:7; Isa 9:6, Isa 9:7; Zec 6:13; Luk 2:14; Joh 14:27; Rom 15:33, Rom 16:20; 1Co 14:33; 2Co 5:19-21, 2Co 13:11; Eph 2:14-17; 1Th 5:23; Heb 7:2, Heb 13:20

give : Num 6:26; Jdg 6:24 *marg. Psa 29:11, Psa 85:8-10; Isa 26:12, Isa 45:7, Isa 54:10, Isa 66:12; Hag 2:9; Joh 16:33; Rom 1:7; Phi 4:7-9

The Lord be : 2Th 3:18; 1Sa 17:37, 1Sa 20:13; Psa 46:7, Psa 46:11; Isa 8:10; Mat 1:23, Mat 28:20; 2Ti 4:22; Phm 1:25

TSK: 2Th 3:17 - with // the token

with : 1Co 16:21; Col 4:18

the token : 2Th 1:5; Jos 2:12; 1Sa 17:18

TSK: 2Th 3:18

Rom 16:20,Rom 16:24

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Th 3:8 - Neither did we eat any man’ s bread for nought // But wrought with labour and travail // night and day

Neither did we eat any man’ s bread for nought: the apostle here gives a particular positive instance of what before he speaks negatively, and in general; and brings his discourse home to the present case, and declares his orderly working in this, that he wrought for his own bread, and did not eat for nought, or live upon that which was freely given. dwrean the word is sometimes taken for that which is without effect, as Gal 2:21 , answering to the Hebrew word Chinnam, oft used, Psa 7:4 25:3 69:4 119:61 . Or, that which is without cause; and that either with respect to injury received, as Joh 15:25 , or benefit bestowed, as Rom 3:24 , when it is freely given without merit. The apostle means that he preached the gospel to them freely, as he tells the Corinthians, 2Co 11:7 . Though if he had received maintenance for his labour in the gospel among them, it was that which he well deserved, and he had not eaten their bread for nought; but he wrought with his own hands to maintain himself, as he did at Corinth, Act 18:3 .

But wrought with labour and travail and he wrought laboriously, with wearisome and toilsome labour, as the words import; and that

night and day as he had told them in the former Epistle, 1Th 2:9 ; only he speaks of it here upon a different account; there, to clear his ministry from suspicion of covetousness, and to evidence his sincere affection to them; here, to set before them an example of industry against such who lived idly, and did eat others’ bread. Had he not wrought with his hands, he had not walked disorderly; but lest any should think so, he would do it to take away all occasion of evil. For though the labour of the ministry in the exercise of the mind and study may be reckoned as the greatest, yet most people cannot judge of it, and think it such; and though he had power to forbear working, as he tells the Corinthians, 1Co 9:6 , yet he would do it rather than any good should be hindered, or any evil furthered thereby.

Poole: 2Th 3:9 - power // But to make ourselves an ensample unto you to follow us

The contents of this verse are already spoken to in the former, only the apostle asserts the right of maintenance due to the ministry by the name of

power It may be claimed by authority from Christ, though it should not be commanded by any laws from men. As the priests under the law had their maintenance settled upon them by the law of God; so hath the Lord ordained that they which preach the gospel should live of the gospel, 1Co 9:14 Gal 6:6 . And though this power may be claimed, yet in some cases it is to be denied, as the apostle did, 1Co 9:12 : We have not used this power; lest we should hinder the gospel of Christ. And so he did here, to make himself an example, tupon , which signifies any mark that is cut or engraven to stamp things into its own likeness; oft used in the New Testament, and variously applied.

But to make ourselves an ensample unto you to follow us: it is desirable to follow good examples, but more to become a good example: and as the old verse is true, Regis ad exemplum, & c., so the old proverb, "Like priests, like people"; and to follow them is to imitate them, as 1Co 11:1 : Be ye followers of me, even as I also am of Christ. He is the first pattern, and others are to be regulated by it; and so far, and no further, to be imitated. As ministers ought to be patterns, Tit 2:7 1Pe 5:3 ; so the people ought to be followers, and their sin will be the greater if they follow not their doctrine, when it is exemplified in their practice.

Poole: 2Th 3:10 - that if any would not work, neither should he eat

The words contain a reason, as the illative for imports; but what it refers to is uncertain; most probably a further reason of the apostle’ s working with his hands, because when with them he left this command,

that if any would not work, neither should he eat he would therefore practise himself what he commanded them, and not be thought to be as the Pharisees, binding heavy burdens upon others, and he not touch them himself. And this is another of the commandments which the apostle gave them, which he declared his confidence that they would do, 2Th 3:4 . And this command seems grounded upon the law given to Adam: In the sweat of thy face shalt thou eat bread, Gen 3:19 . For when he recommends a practice not directly grounded upon some word of God, or of Christ, or from infallible inspiration, he calls it a permission, as 1Co 7:6 ; but when otherwise, he saith: I command, yet not I, but the Lord, 1Co 7:10 ; and calls it the commandment of the Lord, 1Co 14:37 . And this in the text is not his alone, but the Lord’ s, and is elsewhere mentioned, as Eph 4:28 : Let him that stole steal no more, but work with his hands, & c.: see 1Co 7:20 . God requires it of us as men, that we may be profitable in the commonwealth, supply our own wants and of those that depend upon us, and have wherewith also to supply the wants of the poor, Eph 4:28 , to be kept from the temptations of idleness. Christianity doth not extinguish the profitable laws of nature or nations. Yet this general command admits limitations; if men have ability and opportunity to work, or if the ends of working are not otherwise supplied. For he that lives out of the reason of the law seems not bound by the law; or if the work be mental, and not manual, the law is fulfilled; and the equity of the law reacheth all men so far, as that none ought to be idle and useless in the world. And the apostle’ s argument for it in the text is cogent from nature itself; agreeably to that of Solomon, Pro 16:26 : He that laboureth laboureth for himself, for his mouth craveth it of him. Whereupon some judge these believing Thessalonians to be generally a people that lived by some handicraft trade, or some other manual labour. And the eating here intended is meant of relief from the stock and charge of the church: such should not be relieved who would not work, as it is in the text; who could, but would not, the fault being in the will.

Poole: 2Th 3:11 - For we hear // That there are some among you // Which walk among you disorderly, working not at all

For we hear: the apostle gives the reason of this discourse he fell into about disorder, and commends, yea, commands, a remedy against it. He had heard of this disorderly walking, else his discourse might have been esteemed vain and needless. Reports are to obtain credit according to the quality of the person that makes them, his end therein, and probability of truth. He took notice of reports brought to him about the divisions that were at Corinth, 1Co 11:18 .

That there are some among you: and the persons that he here chargeth the report upon, are not all, but some only, and he nameth none; for as to the body of the church, he had confidence they did, and would do, the things he commanded, 2Th 3:4 . And he requires them to withdraw from the disorderly.

Which walk among you disorderly, working not at all: and the disorder he chargeth upon these some is:

1. Mhden ergazomenouv , that they worked not at all, at least not the work of their own place, as it follows.

2. But are busybodies busy, and yet idle, and not working; periergazomenouv curieusement, French Bible; as the curious arts of sorcerers are called perierga , Act 19:19 . The word signifies working about, and denotes either vain curiosity, meddling in matters that they ought not, or going round their proper work, but not falling or fixing upon it. The same the apostle speaks of younger widows, 1Ti 5:13 , who learnt to be idle, and yet were busybodies; and such are called allotrioepiskopoi , 1Pe 4:15 . And the one follows from the other; for they that are idle and neglect their own business will be apt to intermeddle in another’ s: and they that are not keepers at home, will be gadders abroad, and so not eat their own, but others’ bread, which the apostle here reproves, as dishonourable to the Christian profession; and, as a further remedy, doth with much earnestness address his speech particularly to them.

Poole: 2Th 3:12 - Now them that are such we command and exhort by our Lord Jesus Christ // That with quietness they work // And eat their own bread

Now them that are such we command and exhort by our Lord Jesus Christ: he had before given command to the church to withdraw from them, 2Th 3:6 ; and now he lays the commandment upon themselves, and that in the name of Christ.

That with quietness they work: working is set opposite to their idleness, and quietness to their busy meddling where they ought not, whereby they might occasion strife. The apostle here, and in many other places, requires Christians to live peaceably, as 2Co 13:11 Col 3:15 1Th 5:13 Heb 12:14 .

And eat their own bread not to live as drones, upon another’ s labours; yet he forbids not dealing their bread to the hungry, nor requires this of the poor that are necessitated to live upon alms. And by eating their own bread the apostle means, maintaining themselves and families, for bread is taken in Scripture for all things that maintain the natural life: and the apostle here insinuates a blessing upon honest labour, that thereby men shall have bread of their own; and doth assert property against that community which some have pleaded for, the civil right that men have to what they honestly get and possess; but hereby condemns oppressors, pirates, robbers, cheaters, usurpers, yea, and tyrannical princes, who maintain themselves upon the spoil of others, and take their bread out of others’ mouths; and why not also such as are not quiet and contented with their own portion, but either envy others, or murmur against providence?

Poole: 2Th 3:13 - But ye, brethren // Be not weary in well doing

But ye, brethren: the apostle now directs his speech to those of the church that were not guilty of the disorders before mentioned, to whom he speaks in mild and familiar language, as if the others deserved not to be so called.

Be not weary in well doing: and that which he speaks to them is, not to be weary of well doing. The Greek word is often used about sufferings, as 2Co 4:1 Eph 3:13 ; and then usually translated fainting, and which seems to be its most proper use, to shrink or faint as cowards in war; Mh ekkakhshte , Ne segnescite, definite, defatigamini; it signifies a receding or fainting, or tiring in our duty, because of the evil that attends it. Sometimes it is used of prayer, Luk 18:1 ; and sometimes generally of all duties of religion, which are generally called well doing, Gal 6:9 , and signifies either a slothfulness in them, or weariness of them: as those whom the prophets complain of, Amo 8:5 Mal 1:13 . The apostle useth the same word in this sense, Gal 6:9 : Let us not be weary in well doing; and in the text, those that did walk orderly, he exhorts them to hold on their course, either more peculiarly to the works of charity, which are called well doing, Phi 4:14 ; though those that worked not did not deserve them, or enjoy them, yet this should not discourage them from practising them towards others: or the word may extend more generally to all good works; we should persevere in them without fainting or weariness, notwithstanding the evils that may threaten us therein.

Poole: 2Th 3:14 - And // And have no company with him // Admonish him as a brother // That he may be ashamed

Here we have further commandments given concerning the disorderly; in case of obstinacy, to proceed further against them. The apostle had given commandments about their walking in his first preaching to them, after that he repeats them in his First Epistle, and again in this Second.

And now if any man obey not our word by this epistle saith he, note that man and he would have none excepted, either through fear or favour, and nothing done by partiality, 1Ti 5:21 . What is meant by noting is disputed among expositors; more seems to be meant than marking them, Rom 16:17 . Some take it for what we call excommunication; so Aug. lib. 3, Cont. Epist. Parmen. cap. 4. Theophyl. in locum; either the casting him out of the church, which is the greater, or suspension from the Lord’ s supper, which is the lesser. As there were degrees of church censure among the Jews, so also we read practised in the gospel church, as is evident in the councils. Others think it is no more than a withdrawing from him, as was mentioned before, 2Th 3:6 ; but then the apostle saith the same thing over again, which seemeth needless. And he speaks here of some greater contumacy than before, when his word in this Second Epistle is not obeyed. We may suppose the apostle may mean not only a withdrawing from familiarity with him, but exposing his name to some public notice in the church, that both his crime and his name should be publicly noticed; as the apostle speaks of Hymeneus and Alexander, and Philetus, by name in his Epistles that were made public. shmeiousye , note him by a sign, as the word signifies, which cannot well be done by a mere withdrawing. And seeing he speaks here of one that is not only disorderly, but obstinate, some further and more signal act of discipline is to be inflicted on him. And what word the apostle refers to in this Epistle as not obeyed is not expressed, neither need we limit it, but it may be meant of all his commandments herein, to which obedience was required. And the word, as written, is the word of God, and is to be obeyed as well as that which is preached. I know there is another reading of the text: If any man obey not our word, note that man by an epistle; and so it is in our margins. But this is not probable. By an epistle? To whom? To the apostle himself? And for what? To know how to proceed towards such a one? What need that, when he here gives direction about it to them; which follows.

And have no company with him or be not mingled with him, which refers either to his crime, as the Greek word is so applied, Eph 5:11 , or to his person also, as the word is used, 1Co 5:9 . And yet some think the apostle here forbids only civil communion, not sacred, because the word in the text is generally so used, and so rendered by expositors; but sacred communion is expressed in the New Testament by another word, 1Jo 1:3 . And if meant of sacred, it is then casting him out of the church, which is a delivering him up to Satan: see Estius in loc. And that seems not to agree with what follows:

Admonish him as a brother and so not to be accounted as a heathen or a publican, Mat 18:17 . And we know admonition goes before casting out. But to be thrust out of the company of the people of God in all civil, friendly society, is a great punishment and affliction. And some think, that the noting of him was to be done by the governors of the church, and the renouncing his company, by all the people: let the reader judge.

That he may be ashamed: the end of both is here expressed. This is not added before as a reason of withdrawing, and therefore some think the apostle required that only to avoid the infection of sin by familiar society; but this further proceeding here mentioned is to make the man ashamed that is obstinate in disobedience; but we need not so limit it. And this making him ashamed is not to be out of hatred to his person, but for his good, as all church censures ought to be so intended, to bring him to that shame that may be the first step to true repentance. There is a shamefulness in sin; and when sinners repent, they see it, and are ashamed, Isa 1:29 Eze 16:61 Rom 6:21 ; and God complains of sinners when not ashamed, Jer 3:3 . Shame is a natural affection in men, and is not in the nature of beasts, neither was it in man before the fall; and though in itself it is no virtue, being the proper effect of sin, yet it is of use to restrain much open wickedness, and to keep decorum in men’ s outward actions: and God makes use of it also in leading men to true repentance. To shame men out of envy or hatred is sinful, and against the law of charity; but to do it to bring them to repentance, is better than by flattery or familiar society to harden them in sin.

Poole: 2Th 3:15 - Yet count him not as an enemy // But admonish him as a brother

They having thus proceeded against the disorderly and disobedient, the apostle directs them about their after-carriage, which either respects their inward opinion of the mind, or outward action.

Yet count him not as an enemy they should not count him an enemy, putting a great difference between an offending brother and a professed enemy. They ought not to hate him as an enemy, nor look upon him as upon such who out of enmity to the gospel persecute Christianity, nor to have an unreconcilable mind towards him.

But admonish him as a brother and as to outward action, should admonish him as a brother. It is either private or public, ministerial or fraternal, gentle or severe, joined with commination. The Greeks express it in the degrees of it by three words, nouyesia, epitimea, epiplhxiv . The word in the text signifies a putting in mind: they were to put the offender in mind of his sin, and in mind of his duty. Though they were to have no company with him in a way of familiarity, yet to be in his company so as to admonish him; and the admonition here meant is either public, in the church, or private; or first private, then public, as our Saviour gives the rule, Mat 18:15-17 . So that his repentance is to be endeavoured not only by abstaining his company, but by admonition. And it is to be performed to him as a brother, which either respects the state of the person admonished: he is not an enemy, or pagan, or one out of the visible church, but a brother, whereby some conceive that the apostle had not before spoken of his excommunication. Or it respects the way of admonition: it is to be performed with love, tenderness, and compassion, as to a brother, not to upbraid him, but to gain him; as Mat 18:15 : If he shall hear thee, thou hast gained thy brother. And for that end great prudence is to be used. The temper of the offenders, the quality of the sin, their outward condition in the world, their age, yea, the circumstances of time and place, are to be considered.

Poole: 2Th 3:16 - Now the Lord of peace himself give you peace // Always by all means // The Lord be with you all

Now the Lord of peace himself give you peace: the apostle is now taking his leave, and closing up his Epistle; and this he doth with prayer; and what he prays for is peace: and though the word peace hath various acceptations, and is of comprehensive signification, yet here it is to understood of brotherly peace and unity. Whether it was occasioned by any dissensions that were actually among them, or his fears of such to arise upon the practice of their duties to the disorderly among them, that he thus prays, is uncertain. And it is that which he much presseth and prays for in his several Epistles to the churches, as being that wherein the honour of the gospel, and their own comfort and edification, were so much concerned. And the person he prays to he styles the Lord of peace, whereby I suppose he means Jesus Christ, who is sometimes called the Prince of Peace, Isa 9:6 ; as God is called the God of peace, 1Th 5:23 . It is he that hath made peace between God and us, between the Jew and Gentile, and it is one of the fruits of his Spirit in the hearts of Christians, Gal 5:22 . True Christian peace is the gift of Christ, and therefore the apostle prays the Lord to give it, and saith, the Lord himself, as intimating none but he can give it, and that it is a singular blessing to enjoy it, as we must so interpret the phrase when at any other time we find it, as 1Th 5:23 .

Always by all means: he shows both the desirableness and difficulty of peace. It is worth the using all endeavours for it, and without such we shall hardly attain it, as Rom 12:18 : If it be possible, as much as lieth in you, live peaceably with all men; quite contrary to the temper and practice of some men, who will live peaceably with no man: and elsewhere we read of following peace; Heb 12:14 , and seeking peace and pursuing it, 1Pe 3:11 , and endeavouring to keep the unity of the Spirit in the bond of peace, Eph 4:3 . And the apostle prays for it in the text with much earnestness, and that they might enjoy it without interruption, always; that there might be no schism rise up among them at any time. And if we read the next words, in every thing, he prays that their peace might be universal with respect to opinions, words, and actions. And as a final farewell he addeth:

The Lord be with you all which shows his affection to them all, though he had reproved sharply the disorders that some were guilty of. And a greater thing he could not desire for them, it comprehends all blessings in it, and the very blessedness of heaven itself; as a usual farewell word, Adieu, is a recommending a person to God.

Poole: 2Th 3:17

This the apostle addeth after he had finished his Epistle, and taken his farewell, as a proof that the Epistle was genuine, and came from himself; because it may be there were some then who did counterfeit his Epistles, as there have been many since who have counterfeited creeds, liturgies, gospels, writings of the fathers, &c., and he knew it might be of dangerous consequence to the churches, to have his writings counterfeited. Heretics in several ages, and the Church of Rome particularly, have herein been deeply guilty. And though it is probable the body of this Epistle was written by some amanuensis, as is evident of the Epistle to the Romans, that it was written by one Tertius, Rom 16:22 ; and when he tells the Galatians, Gal 6:11 , he wrote their Epistle with his own hand, so Phm 1:19 , it implies sometimes he did not so; yet this salutation he wrote with his own hand, which he practised not only in this, but in all his other Epistles, as he here affirmed. And he wrote it in such characters whereby his own hand might be known; else it was an easy matter for any impostor to write the same words. And the words of it are here set down, but elsewhere explained, and therefore nothing is further needful here.

PBC: 2Th 3:13

2Th 3:13

Avoid, Yet Admonish

{2Th 3:13-15} But ye, brethren, be not weary in well doing. 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. Yet count him not as an enemy, but admonish him as a brother.

In these verses Paul expands the scope of the church’s community discipline. In our last chapter he directed the church to avoid those who were able to work but refused to do so. Here he applies the same strategy to those who might not obey other teachings in his letter.

At first glance it almost seems that Paul is urging contradictory strategies. Which is it? Do you keep no company with an erring believer, or do you admonish him? Paul’s model requires both!

Be not weary in well doing. Before anyone in a church can or should consider admonishing or otherwise correcting others in the culture, he must ensure that his own conduct and attitude are fixed in a godly manner. If you struggle with impatience and frustration, you should never confront another person. You will harm the situation, not resolve it. Only as we are engaged in doing well are we equipped to reach out helpfully to others. In the sermon on the mount Jesus taught the same principle with the idea of the mote and the beam in the eye. Don’t criticize your brother or sister for having a speck of dust in his/her eye when you have a log (hyperbole, exaggeration for emphasis) in your own eye.

For the Thessalonians the measure of obedience is Paul’s epistle. For us it is the whole of New Testament Scriptures. We should never confront or correct another believer over private opinions or non-Biblical traditions. If we attempt to correct someone on the basis of our private opinions or local traditions, we have no basis for " correction." Perhaps in such a case the person who challenges and contradicts the norm is more correct than we.

Inherent in the fundamental idea of measuring another believer’s conduct by Scripture, be it one letter or the whole of the New Testament, is the fact that the Holy Spirit, and His chosen human authors, consider Scripture to be both understandable and practicable. The rather common idea that the Bible is so complex that no one can really understand it at all cannot stand this simple " in the trenches of the believer’s life" model.

Have no company with him, that he may be ashamed. In some cautious manner Paul has in mind a measured response toward the erring person sufficient that the person will know that other believers do not approve of their conduct. We have in this teaching an example of godly peer pressure.

Admonish him as a brother. Paul will have nothing to do with the occasional practice of " shunning" in which the congregation so fully isolates and ignores the erring person as to make him feel excluded from the assembly. Occasionally Christians will practice this extreme attitude of shunning without ever going to the person to discuss their erring behavior with them. The errant member simply realizes that another believer has thrown a cold shoulder his way, but doesn’t know why. Such unwise and unkind conduct among believers will never correct anyone; it will merely so discourage the errant member as to drive them away! It will leave the impression, both with the erring member and with onlookers that the church culture is cliquish. You must either fit in with the clique and be one of the " beautiful people," or you will be frozen out. This spirit will destroy the safe and godly climate of any church!

Many years ago in another region of the country I was talking with a minister regarding a local schism, actually one that eventually was resolved. However, his attitude toward the problem didn’t contribute to the healing of the schism. He boastfully observed that his strategy toward erring people, or even an erring church, was simply to ignore them. He chuckled and quipped a line from Mary Had a Little Lamb, " Leave them alone, and they’ll come home..." No, Mary’s line doesn’t work for lost sheep or for believers who have lost their way! Furthermore Paul’s direction here does not allow for, much less approve of, that cliquish attitude toward an erring believer.

The word translated admonish is the Greek word noutheteo SGreek: 3560. noutheteo. It is normally translated as admonish or warn. Its primary meaning has to do with the mind. Jay Adams has written many books about the practice of nouthetic counseling, or " Biblical counseling." In addition any number of other hybrid " Christian counseling" programs exist that typically include a mixture of secular psychological strategies with some Biblical instruction. Perhaps in specific settings any of these practices might prove helpful to a person in need of help with a personal problem or attitude. At times it appears that Adams almost excludes physiological factors, considering all mental problems or emotional stress as merely sin or unbelief in the person’s spiritual life. Equally the hybrid counseling programs may actually compromise Biblical counseling teachings from Scripture by attempting to mix them with contradictory secular psychological methods and philosophies. I will not rule out either, but would advise caution with both. The most Biblical strategy of counseling, of admonishing an erring or needy believer, should occur through the normal godly interaction between believers, not from a licensed or pseudo-professional Christian counselor. Granted, either of these strategies may help individual persons with emotional and/or spiritual problems. My point is that the church culture as a whole needs to be more attuned to the needs of its members. Its members need to grow more respectful of the healthy peer pressure and counsel of others in the church community. Sadly in our day, if a believer attempts to counsel another, the " counseled" member will react with resistance and resentment, as if the counseling believer is meddling into private matters or is trying to push their private ideas onto others.

Within our own fellowship of Primitive Baptists and within most conservative Christian church fellowships, the only real " church discipline" ever practiced is exclusion. Either a person is a " member in good standing" or a non-member with no standing. This model of church discipline ignores this context and many other New Testament examples that direct the church culture to involve itself kindly and graciously in the life and conduct of others in the church community. Exclusion, or excommunication, is not an example of successful and Biblical church discipline; it is the result of failed Biblical discipline!

Occasionally those who view exclusion as the only proper step in discipline, will protest against the exhortations and other steps set forth in the New Testament that aim at a more effective and gentle correction of behavior. They will use such terms as, " Well, I don’t believe the church should be a reform school." I offer that in an effective and corrective form that is precisely what a functional New Testament church should be!

Blended into a thoughtful and gentle harmony, the church as a whole body must grow in its awareness and its knowledge of what the New Testament teaches regarding acceptable conduct and faith for each individual in the assembly. Gentle and consistent peer pressure should be applied to urge all the members of the local assembly to follow the New Testament model of Christian conduct. And when someone in the culture fails, those who observe the conduct should prayerfully, and gently approach the erring member with Biblical, not emotional, reasons for repentance and faithfulness. And the erring member should respond with a Biblical, not an emotional, response of confession and correction. The New Testament attitude of actually preferring other believers to self would instantly revolutionize the modern church (Php 2:3-4, with the challenging example of our Lord’s own conduct during the Incarnation that follows in Php 2:5-11)!

The challenge in our passage appears in the matter of carefully-gracefully-weighed balance. When someone crosses the line of acceptable Biblical conduct, other believers should either approach that person with specific and kind confrontation (as in Mt 18:1-35) or with cautiously weighed distancing that communicates disapproval. For example, on one occasion many years ago, a respected man in a neighboring church called some of the men together in the church auditorium immediately following a worship service and told them a somewhat off-color joke. From a purely human point of view, it had a touch of humor. However from the perspective of the setting, it was altogether inappropriate. Rather than laughing and responding with another joke, I immediately turned and walked away. At least in some degree I wanted to communicate to this brother that I did not approve of his conduct. Perhaps I should have first made a gentle comment that the spirit of the moment did not make his joke appropriate for the occasion. How do we practice this strategy, avoid yet admonish?

355

PBC: 2Th 3:16

2Th 3:16

Farewell Grace

{2Th 3:16-18} Now the Lord of peace himself give you peace always by all means. The Lord be with you all. The salutation of Paul with mine own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all. Amen.

As one reads the New Testament epistles, it becomes increasingly obvious that there are no perfect churches in this world. There was likely a Jew-Gentile schism, at least a major tension, in the Roman church. The church in Corinth had a double portion of problems! The Galatian churches had significant theological problems. Ephesus started well, but before the end of the first century had left her first love. Colosse was struggling with Gnostic philosophies among her members. And this church in Thessalonica had major error in its eschatological thought, its views of the Second Coming. This theological error prompted behavioral errors, including slothfulness. Make no mistake, there is no perfect church on earth, not even ours! We all exist as individual churches through God’s incredible mercy, not through our superior faith and theological purity.

Despite the major theological errors in this church, Paul approached it with tender and convincing instruction. As he concluded his letter, he closed it with incredibly tender grace. I offer that this model of conduct should characterize our own behavior toward other believers, either within our local church or within our fellowship of churches. An angry assaulting spirit will not recover an erring brother or sister from their sinful conduct.

While Paul’s prayer for peace and the Lord’s personal presence among the Thessalonians catches our attention and forces us to take a second look at our own reactions to difficulties-and to difficult people-his simple comment, " The grace of our Lord Jesus Christ be with you all," says it all. We ably champion God’s grace in our salvation. As mere mortals, we struggle, both individually and culturally, with the practical extension of God’s grace into our conduct. Grace neither condones and tolerates error, nor abrasively attacks those who disagree with us.

We rightly reject the idea of natural cloning because of its obvious ethical and moral problems. If we so emphatically reject the ethics of natural cloning, how can we justify behavioral cloning? It is one thing to encourage members of our church community to grow in grace and to increase their faithfulness. It is quite another thing to impose a narrow, cloned cultural identity on people. Compatibility within a defined scope of faith is essential for Biblical Christianity. Finite cloning of every aspect of culture and attitude becomes cliquish and will inevitably so narrowly define who is acceptable and who is not as to force a culture’s death. Eventually the " me, my wife, my son John, his wife; us four and no more" attitude will drive away anyone who does not fall into the mold. What happens when " us four" die?

We could learn an incredible lesson in variation and godly tolerance by a study of the cultural breadth that existed within the various churches that are introduced to us in the New Testament. The churches that had direct and regular interaction with the Jerusalem churches were asked by the Jerusalem church to respect their Jewish problem with certain meats and dietary prohibitions. {Ac 15:1-41} Yet when Paul addressed the question of whether believers can, or should, eat meat that had been offered to a pagan idol prior to being sold in the local meat market, he made no reference whatever to the Jerusalem petition. He displayed " grace" to them within their cultural setting in a manner vastly different from the tenets of the Jerusalem petition. As an aside, I observe that the letter sent from Jerusalem in Ac 15:1-41 was not the conclusion of a multi-church council. It was a letter sent by the Jerusalem church to other churches regarding some of her members who had created problems for those other churches. Jerusalem was not the " mother church" with superior authority over the other churches. Such a notion is more denominational than Biblical, and should be consistently rejected, regardless of the name or location of the church involved.

How do you show grace toward someone who is involved in error? How do you communicate to them that you do not share in their error and, in fact, disapprove of it? How do you, at the same time, avoid abrasiveness in your confrontation of their error? These questions challenge every one of us almost daily. In our marriage, in our family, in the neighborhood, on the job, and indeed in our churches, we must seek this gracious balance as we (far less than perfect humans) interact with other less than perfect humans. The very challenge of maintaining this balance itself should instill in us a growing appreciation for those who occasionally confront us in a sincere effort to lead us gracefully to improved discipleship. Perhaps they don’t follow the rule with perfection. Perhaps they fail to demonstrate the precise balance that we believe they should show toward us. Can we honestly think that we might do a better job in their shoes? When we’ve faced the need to confront someone, how well did we maintain our balance? If the person whom we confronted were to give us a report card on our efforts to admonish them, would they grade us as highly as we think to grade ourselves? The regular practice of this spirit will make us far more tolerant and gracious toward those who attempt to correct us than we sometimes exhibit in our reaction to them.

Sadly, the fierce independence of the " American spirit" runs at significant cross-purposes with this spirit of brotherly love and respect toward others in the family of believers. Pride often rules far more directly than grace! The response of pride to a confrontation will appear in resistance to the confrontation, in criticism of the person who confronted us, and in a prideful defensiveness of our conduct rather than a thoughtful reflection on a better way. When Paul taught the Philippians, and us, to imitate the mind of our Lord Jesus Christ, considering others as better than ourselves, viewing our role as to serve rather than be served, he intended the simplest and most straightforward practice of this attitude imaginable. Consider a church business meeting at which some item is under consideration in which the members have differing opinions. Make it something really important, nearly essential to the church’s future (such as the color of the carpet to be put on the floors!). One person speaks up for one course. Another person speaks up for a different course. Watch the strategies each person follows as they try to convince others that their opinion is superior. How much of this true spirit of Christ appears? How much of the " I want my way and I’ll do whatever I can to get it" attitude appears? Do we really believe Paul’s exhortation? How then do we practice it while working to manipulate others to our preferences? This spirit of grace lies at the heart of Biblical faith. It will either gain others with winsome grace, or its sad absence will drive them away and leave a church auditorium increasingly empty!

Imagine the spirit of God’s grace that saved you. Did he decide to save you and simply allow you to continue in your sins as if he’d never touched your soul with grace? Did he decide to threaten you with the fires of hell if you didn’t agree with him about your sins? Theologically we reject both attitudes, and well we should. Why then should we embrace the practical counterparts of these faulty attitudes in our daily interaction with other believers?

Paul wrote this church out of grave concern for their theological and behavioral error. He graciously and convincingly met each point of error with a greater truth. He embraced the church with love and respect as he worked his way through these issues. Then he closed his letter with incredible tenderness and regard for them.

This model of Christian love will do more for churches than any amount of pride in their theological purity. Indeed we must give heed to the quality of our theology, but we can follow Ephesus into theological purity and sterile coldness that will kill our church and our opportunity to impact those around us.

The grace-response toward others will heal and challenge us no less than they to a better way of serving God and practicing our faith. Recently I had occasion to react to what I believe to be a significant error being followed by a friend. I must confess that my first inclination was to go after him with a heavy hand. Upon reflection I reconsidered and reacted with a kinder tone. How will it work out? I don’t know. I can tell you that I slept far better that night than I would have had I taken the harsh approach. May we learn the meaning of grace!

356

Haydock: 2Th 3:8 - Burthensome

Burthensome. By the Greek, he understands those who being idle, and not keeping themselves employed, lead a disorderly life. (Witham)

Haydock: 2Th 3:9

If I, to whom you are indebted for the preaching of the gospel, have yielded my claims, unwilling to receive any thing from you, and even labouring with my own hands for the necessaries of life, how are those to be borne with who do nothing, and yet will be supported at another's expense? for St. Paul had witnessed amongst them some of this idle disposition. (Estius)

Haydock: 2Th 3:10 - Not work

Not work. By prying with curiosity into other men's actions. He that is idle, saith St. John Chrysostom, will be given to curiosity. (Witham) ---

The apostles, like our Lord, were fond of introducing popular saying or axioms. Another, and not unlike the former, is found in one of the Jewish rabbies, Zeror: Qui non laboraverit in Prosabbato, ne edat in Sabbato.

Haydock: 2Th 3:12 - Eat their own bread

Eat their own bread, which they work for, and deserve, not that of others. (Witham)

Haydock: 2Th 3:14

Here the apostle teaches that our pastors must be obeyed, and not only secular princes; and with respect to such as will not be obedient to their spiritual governors, the apostle, (as St. Augustine affirmeth) ordains that they be corrected by admonition, by degradation, or excommunication. (Cont. Donat. post Callat. chap. iv. 20. & lib. de correp. & grat. chap. iii.)

Haydock: 2Th 3:15 - Do not regard him as an enemy

Do not regard him as an enemy. A necessary introduction for those whom Providence has placed over others, to admonish and correct them, but with charity and peace; so that we neither be, nor give them occasion to thin we are their enemies. (Witham) ---

He is your brother; compassionate his weakness; he is a sick member of the same body of which you are one of the members; the greater his infirmity, the greater should be your charity and anxiety for his cure; the greater excommunication separated the delinquent from the communion of the Church, making him in our regard as a heathen or a publican. But he is not here speaking of this kind, for he allows the faithful to speak to him for his spiritual advantage. (Calmet)

Haydock: 2Th 3:17 - The salvation of // Amen

The salvation of, &c. The apostle gives them his caution, for fear the faithful might be deceived by fictitious letters. For they had already received one of this kind, which had terrified them, by foretelling that the day of judgment was at hand. This deception he is here anxious to remove, signing the present communication with his own hand, and sealing it with his own seal. For although the rest of the epistle had been written by another, these words to the end were written by himself. (Estius) ---

All the civilities of this great doctor of grace terminate in wishing it to his friends. This is his genuine character, because it is the love and continual effusion of his heart. (Bible de Vence) ---

Amen. This the congregation added after the epistle had been read, and from this circumstance alone has it found a place here. (Polus synopsis Criticorum, p. 1003, vol. 4.)

====================

Gill: 2Th 3:8 - 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

Neither did we eat any man's bread for nought.... Or freely, at free cost, without paying for it; he signifies, that what they ate, they bought with their own money, and lived on no man, without giving him a valuable consideration for what they had; though if they had not paid in money for their food, they would not have ate it for nought, since they laboured among them in preaching the Gospel to them; and such labourers are worthy of their maintenance, Luk 10:7 though the former sense is the apostle's here:

but wrought with labour and travail night and day: not only laboriously preaching the Gospel to them, as often as they could have opportunity, but working very hard and incessantly with their hands, at the occupations and trades they had been brought up to; and that of the Apostle Paul's was a tentmaker, at which he sometimes wrought, thereby ministering to his own, and the necessities of others, Act 18:3, nor was this inconsistent with his learning and liberal education. It was usual with the Jewish doctors to learn a trade, or follow some business and calling of life; See Gill on Mar 6:3. The apostle's end in this was,

that we might not be chargeable to any of you; or burdensome to them, they being for the most part poor; and the apostles being able partly by their own hand labour, and partly by what they received from Philippi, Phi 4:16 to support themselves, chose to that they might not lie heavy upon them, and any ways hinder the spread of the Gospel among them, at its first coming to them. And so Maimonides says the ancient Jewish doctors behaved, and with a like view: wherefore, says he ^p,

"if a man is a wise man, and an honourable man, and poor, let him employ himself in some handicraft business, even though a mean one, and not distress men (or be burdensome to them); it is better to strip the skins of beasts that have been torn, than to say to the people, I am a considerable wise (or learned) man, I am a priest, take care of me, and maintain me; and so the wise men have ordered: and some of the greatest doctors have been hewers of wood, and carriers of timber, and drawers of water for the gardens, and have wrought in iron and coals, and have not required anything of the congregation; nor would they take anything of them, when they would have given to them.''

Gill: 2Th 3:9 - Not because we have not power // but to make ourselves an ensample unto you to follow us

Not because we have not power,.... To forbear working, or require a maintenance from the churches to whom we minister, since Christ has ordained, that they that preach the Gospel should live of the Gospel; see 1Co 9:4. This the apostle says to preserve their right of claim, when and where they should think fit to make use of it; and lest other ministers of the word, who could not support themselves as they did, should be hurt by such an example; and lest covetous men should make use of it to indulge their sin, and improve it against the maintenance of Gospel ministers: wherefore the apostle observes to them, that they did not do this, as conscious that they had no right to demand a supply from them,

but to make ourselves an ensample unto you to follow us; for it seems there were many idle lazy persons among them, who either had no callings or trades, or did not attend to them; wherefore the apostles wrought with their own hands, to set an example, who could not for shame but work, when they saw persons in so high an office, and of such a character, working with labour and travail, night and day, among them.

Gill: 2Th 3:10 - For even when we were with you // we commanded you, that if any would not work, neither should he eat

For even when we were with you,.... At Thessalonica in person, and first preached the Gospel to them,

we commanded you, that if any would not work, neither should he eat; the Ethiopic version reads in the singular number, "when I was with you, I commanded you"; using the above words, which were a sort of a proverb with the Jews, and is frequently used by them, דאי לא אכיל, or לעי לא נגיס, "that if a man would not work, he should not eat" ^q. And again ^r,

"he that labours on the evening of the sabbath (or on weekdays), he shall eat on the sabbath day; and he who does not labour on the evening of the sabbath, from whence shall he eat (or what right and authority has he to eat) on the sabbath day?''

Not he that could not work through weakness, bodily diseases, or old age, the necessities of such are to be distributed to, and they are to be taken care of, and provided with the necessaries of life by the officers of the church; but those that can work, and will not, ought to starve, for any assistance that should be given them by the members of the church, or the officers of it.

Gill: 2Th 3:11 - For we hear that there are some // But are busy bodies

For we hear that there are some,.... This is the reason of the order or command given in 2Th 3:6 for withdrawing from disorderly persons. When the apostle was with them, he observed that there were idle persons among them, and therefore gave orders then, that if they would not work, they should not eat; and in his former epistle, having intelligence that there were still such persons among them, he exhorts them to their duty, and puts the church upon admonishing them; and still information is given him, that there were some such persons yet among them; for as the apostle had the care of all the churches upon him, so he kept a correspondence with them, and by one means or another, by sending messengers to them, or by receiving letters from those he corresponded with, he learned the state of them; and his information was generally good, and what might be depended upon; see 1Co 1:11 as it was in this case relating to some persons: which walk among you disorderly; and who they were, and which also explains 2Th 3:6, are immediately observed: working not at all; at their callings, trades, and businesses in which they were brought up, but lived an idle and lazy life: and this was walking disorderly indeed, even contrary to the order of things before the fall, when man was in a state of innocence; for before sin entered into the world, Adam was put into the garden of Eden to keep and dress it; man was created an active creature, and made for work and business; and to live without, is contrary to the order of creation, as well as to the order of civil societies, and of religious ones, or churches, and even what irrational creatures do not.

But are busy bodies; though they work not at all at their own business, yet are very busy in other men's matters, and have the affairs of kingdoms, and cities, and towns, and neighbourhoods, and churches, and families, upon their hands; which they thrust themselves into, and intermeddle with, though they have no business at all with them: these wander from house to house, and curiously inquire into personal and family affairs, are tattlers, full of prate and talk, and, like the Athenians, spend all their time in telling or hearing new things; and they also speak things which they should not; they carry tales from one to another, and privately whisper things to the disadvantage of their fellow creatures and Christians, and backbite and slander them. These are the pests of nations and neighbourhoods, the plagues of churches, and the scandal of human nature; see 1Ti 5:13.

Gill: 2Th 3:12 - Now them that are such // We command and exhort by our Lord Jesus Christ // that with quietness they work // and eat their own bread

Now them that are such,.... For this was not the case and character of them all. Did such practices generally obtain, no community, civil or religious, could subsist. And the apostle wisely distinguishes them from others, that the innocent might not be involved in the charge.

We command and exhort by our Lord Jesus Christ; using both authority and entreaty; taking every way to reclaim them, commanding in the name of Christ and beseeching for the sake of Christ

that with quietness they work: with their own hands, at their proper callings, and so support themselves, provide for their families, and have something to give to them that are in need; by which means they will live peaceable and quiet lives, in godliness and honesty, and not disturb the peace of neighbourhoods, churches, and families:

and eat their own bread; got by their own labour, and bought with their money, and not the bread of others, or that of idleness.

Gill: 2Th 3:13 - But ye, brethren // be not weary in well doing

But ye, brethren,.... The rest of the members of the church, who were diligent and industrious in their callings, minded their own business, and did not trouble themselves with other men's matters, took care of themselves, and their families, and were beneficent to others:

be not weary in well doing; which may be understood generally of all well doing, or of doing of every good work; which is well done when done according to the will of God, in faith, and from a principle of love, and in the name and strength of Christ, and with a view to the glory of God: or particularly of acts of beneficence to the poor; for though the idle and lazy should not be relieved, yet the helpless poor should not be neglected. This the apostle observes, lest covetous persons should make an handle of this, and withhold their hands from distributing to any, under a notion of their being idle and disorderly; or lest the saints should be tired, and become weary of doing acts of charity through the ingratitude, moroseness, and ill manners of poor people; see Gal 6:9.

Gill: 2Th 3:14 - And if any man obey not our word // note that man // and have no company with him // that he may be ashamed

And if any man obey not our word,.... Of command, to work quietly, and eat his own bread, now signified "by this epistle", particularly in 2Th 3:12,

note that man; some read this clause in connection with the preceding phrase, "by this epistle", or by an epistle; and so the Ethiopic version, "show", or "signify him by an epistle"; that is, give us notice of it by an epistle, that we may take him under our cognizance, and severely chastise him, according to the power and authority given us by Christ; but that phrase rather belongs to the preceding words: and the clause here respects the notice the church should take of such a person; not in a private way, or merely by way of admonition and reproof, such as is given before rejection from communion; but by the black mark of excommunication; lay him under censure, exclude him from your communion, put a brand upon him as a scabbed sheep, and separate him from the flock; and so the Syriac version renders it, יתפרש, "let him be separated from you" and this sense is confirmed by what follows,

and have no company with him; as little as can be in common and civil conversation, lest he should take encouragement from thence to continue in his sin, and lest others should think it is connived at; and much less at the Lord's table, or in a sacred and religious conversation, or in a way of church fellowship and communion:

that he may be ashamed; that he may have his eyes turned in him, as the word signifies, and he may be brought to a sight and sense of his sin, and be filled with shame for it, and loath it, and himself on the account of it, and truly repent of it, and forsake it; and this is the end of excommunication, at least one end, and a principal end of it, to recover persons out of the snare of the devil, and return them from the error of their ways: so the Jews say ^s,

"in matters of heaven (of God or religion), if a man does not return privately, מכלימין, they "put him to shame" publicly; and publish his sin, and reproach him to his face, and despise and set him at nought until he returns to do well.''

Gill: 2Th 3:15 - Yet count him not as an enemy // But admonish // as a brother

Yet count him not as an enemy,.... As an enemy of Christ, and the Christian religion, as the Jews and Pagans were; or as an enemy of all righteousness, as Elymas the sorcerer was; as one that has an implacable hatred to good men, and a persecutor of them, and has an utter aversion to them and their principles; nor deal with him in an hostile, fierce, furious, and passionate manner, as if you were seeking his destruction, and not his restoration. This seems to be levelled against the Jews, who allowed of hatred to incorrigible persons: they say ^t,

"an hater that is spoken of in the law, is not of the nations of the world, but of Israel; but how shall an Israelite hate an Israelite? does not the Scripture say, "thou shall not hate thy brother in thine heart?" the wise men say, when a man sees him alone, who has committed a transgression, and he admonishes him, and he does not return, lo, it is מצוה לשונאו, "a commandment to hate him" until he repents and turns from his wickedness.''

But admonish, or "reprove" him

as a brother; as one that has been called a brother, and a member of the church, and who, though criminal, has no bitterness in him against the church, or against the name of Christ, and the doctrines of Christ; and therefore should not be treated in a virulent manner, but with a brotherly affection, meekness, compassion, and tenderness; and who indeed is to be reckoned as a brother, while the censure is passing, and the sentence of excommunication is executing on him; for till it is finished he stands in such a relation: though this also may have respect, as to the manner of excommunicating persons, so to the conduct of the church to such afterwards; who are not to neglect them, and much less to treat them as enemies, in a cruel and uncompassionate manner; but should inquire, and diligently observe, what effect the ordinance of excommunication has upon them, and renew their admonitions and friendly reproofs, if possible, to recover them.

Gill: 2Th 3:16 - Now the Lord of peace himself // give you peace always by all means // The Lord be with you all

Now the Lord of peace himself,.... The Prince of peace, who is peaceable himself, and the author of peace in all his churches, and who requires peace, calls for it, and encourages it:

give you peace always by all means; both a conscience peace, through the blood, righteousness, and sacrifice of Christ, and faith in them, which passes all understanding, and which, when he gives, none can take away; and a church peace, being freed from all such disorderly persons and their abettors, the disturbers of it: and indeed, the way to have true peace and prosperity in churches is to keep up the discipline of God's house. The apostle prays for it in faith, upon an observance of the rules he had given; he prays for constant and perpetual peace, which is greatly to be desired; and that it might be had by all means, and in every way through praying, preaching, administering the ordinances, laying on censures, when necessary, and Christian conversation. Some copies, and the Vulgate Latin version, read "in every place"; as well as at Thessalonica.

The Lord be with you all; by his presence, to comfort and refresh; by his power, to keep and preserve; by his grace, to assist; and by his Spirit, to counsel, advise, and direct.

Gill: 2Th 3:17 - The salutation of Paul with mine own hand // which is the token in every epistle // so I write

The salutation of Paul with mine own hand,.... In writing his epistles, the body and substance of them he used an amanuensis, but the salutation he wrote with his own hand:

which is the token in every epistle; by which they might be known to be true and genuine, and be distinguished from counterfeit ones: and the rather he mentions this, that they might be troubled neither by word, nor by spirit, nor by epistle, as from them, as they had been, 2Th 2:2 for it seems that this wicked practice of counterfeiting the epistles of the apostles, or carrying about spurious ones, under their name, began so early; to prevent which, the apostle took this method,

so I write, as follows:

Gill: 2Th 3:18 - The grace of our Lord Jesus Christ be with you all. Amen.

The grace of our Lord Jesus Christ be with you all. Amen. This was the sign or token; See Gill on Rom 16:20 The subscription to this epistle is, "The Second Epistle to the Thessalonians was written from Athens"; though it seems rather to be written from Corinth. In the Syriac version it is said,

"the Second Epistle to the Thessalonians, which is written from Laodicea of Pisidia, and sent by the hands of Tychicus.''