2nd Thessalonians Chapter 3
ANALYSIS OF THE CHAPTER.
THIS chapter is made up of exhortations and directions in regard
to the performance of various Christian duties.
(1.) The apostle asks their prayers, 2 Thessalonians 3:1,2. He desires them
to pray particularly that the true religion might be prospered, and
that in preaching the gospel, he might be delivered from the
opposition of unreasonable and wicked men.
(2.) He expresses confidence that God would incline them to do
what was right, and prays that he would keep their hearts in his
love, and in patient waiting for the Saviour, 2 Thessalonians 3:3-5.
(3.) He commands them to remove from their number those who
were disorderly, and especially those who were idle; and addresses
an earnest exhortation to this class, that they would be diligently
engaged in the prosecution of the business of their appropriate
callings, 2 Thessalonians 3:6-12.
(4.) He exhorts them not to be weary in doing well, 2 Thessalonians 3:13.
(5.) He directs that if any one should not obey the commands
given in this epistle, he should be noted, and they were to separate
themselves from him. Yet they were not to regard him as an enemy,
but to admonish him as a brother, 2 Thessalonians 3:14,15.
(6.) The epistle closes with the usual salutations, 2 Thessalonians 3:16-18.
Verse 1. Finally, brethren, pray for us. That is, for Paul, Silas,
and Timothy, then engaged in arduous labours at Corinth. This request
for the prayers of Christians is one which Paul often makes.
See Barnes "1 Thessalonians 5:25".
That the word of the Lord may have free course. That is, the gospel.
The margin is "run". So also the Greek. The idea is, that it might
meet with no obstruction, but that it might be carried abroad with the
rapidity of a racer out of whose way every hinderance was removed. The
gospel would spread rapidly in the earth if all the obstructions which
men have put in its way were removed; and that they may be removed
should be one of the constant subjects of prayer.
And be glorified. Be honoured; or appear to be glorious.
As it is with you. It is evident from this Paul met with some
obstructions in preaching the gospel where he was then labouring.
What they were, he mentions in the next verse. He was then at Corinth,
(see the Introduction,) and the history in the Acts of the Apostles
informs us of the difficulties which he had to encounter there.
See Acts 18.
{1} "free course" "run"
Verse 2. And that we may be delivered from unreasonable and wicked
men. That is from opposition in their endeavours to spread the gospel.
Paul encountered such men everywhere, as all do who labour to
diffuse the knowledge of the truth, but it is probable that there is
particular reference here to the opposition which he encountered
when in Corinth. This opposition arose mainly from the Jews.
See Acts 18:5,6,12,13. The word unreasonable is rendered in
the margin absurd. The Greek word (\~atopov\~) means properly,
out of place; then absurd, unusual, strange; then improper,
unreasonable, wicked. It is rendered in Luke 23:41, amiss; in
Acts 28:6, harm. It does not occur elsewhere in the New Testament.
It refers here to men who acted amiss or improperly; men who were not
found in the right place, or who had not the right views of things; and
probably does not refer so much to their being positively wicked or
malicious, as to their putting things out of their proper place. They
gave an undue prominence to certain things, and less importance
to others than they deserved. They had a distorted vision of the
value of objects, and in tenacious adherence to their own views,
and prosecuting their own objects to the exclusion of all others,
they presented a constant obstruction to the true gospel. This
word would apply, and probably was designed to be applied to
Jewish teachers, (see Acts 18:5,6,)who gave an undue prominence to
the laws of Moses; but it will apply well to all who entertain distorted
views of the relative importance of objects, and who put things out of
their place. Men often have a hobby. They give more importance to
some object than it deserves. They, therefore, undervalue other objects;
press their own with improper zeal; denounce others who do not feel the
same interest in them which they do; withdraw from those who will not go
with them in their views; form separate parties, and thus throw themselves
in the way of all who are endeavouring to do good in some other
method. It was from men who thus put themselves out of place, that
the apostle prayed to be delivered.
And wicked men. Men with bad aims and purposes. It is not always true
that those who would come under the appellation of what the apostle here
calls "unreasonable," are wicked. They are sometimes
well-meaning, but misguided men. But in this case, it seems, they were
men of bad character, who were at heart opposed to what was good, as
well as inclined to put things out of their place.
For all men have not faith. Of the truth of this, no one can doubt.
The only question is, as to its bearing on the case before us. Some
suppose it means, "there are few men whom we can safely trust;" others, ,
that it means that they have not that "upright and candid disposition
which would engage men to receive the testimony of the apostle,"
(Doddridge;) others, that "all men do not embrace the Christian
faith, but many oppose it," (Benson,) and others, that "all men do
not believe, but the worthy only." Bloomfield. The connection seems
to require us to understand it as meaning that all men are not prepared
to embrace the gospel. Hence they set themselves against it, and from
such men Paul prayed that he might be delivered. Comp. 2 Timothy 3:8.
The state of mind in which the apostle was when he wrote this, seems to
have been this: He recollected the readiness with which the Thessalonians
had embraced the gospel, and the firmness with which they held it,
and seems to suppose that they would imagine the same thing must
be found true everywhere. But he says all men have not the same
faith; all were not prepared cordially and fully to embrace the
gospel. There were unreasonable and wicked men whom he had
encountered, from whom he prayed that he might be delivered.
{2} "unreasonable" "absurd"
Verse 3. But the Lord is faithful. Though men cannot be trusted, God
is faithful to his promises and his purposes. He may always be
confided in; and when men are unbelieving, perverse, unkind, and
disposed to do us wrong, we may go to him, and we shall always
find in him one in whom we may confide. This is an exceedingly
interesting declaration, and is a beautiful illustration of the resource
which a truly pious mind will feel that it has. We often have
occasion to know, to our sorrow, that "all men have not faith."
We witness their infidelity. We see how they turn away from the
truth. We see many who once gave some evidence that they had
faith, abandon it all; and we see many in the church who seem to
have no true faith, and who refuse to lend their aid in promoting the
cause of religion. In such circumstances, the heart is disposed to
despond, and to ask whether religion can be advanced in the midst
of so much indifference and opposition? At such times, how consoling is
it to be able to turn, as Paul did, to one who is faithful; who never
fails us; and who will certainly accomplish his benevolent purposes. Men
may be faithless and false, but God never is. They may refuse to embrace
the gospel, and set themselves against it, but God will not abandon his
great purposes. Many who are in the church may forget their solemn and
sacred vows, and may show no fidelity to the cause of their Saviour, but
God himself will never abandon that cause. To a pious mind it affords
unspeakably more consolation to reflect that a faithful God is the
Friend of the cause which we love, than it would were all men, in
and out of the church, its friends.
Who shall stablish you, and keep you from evil.
See Barnes "John 17:16". Comp. See Barnes "Ephesians 6:16". The
allusion is to the Evil One, or Satan, and the meaning is, that God
would keep them from his wiles.
{a} "is faithful" 1 Corinthians 1:9
{b} "keep you from evil" John 17:15
Verse 4. And we have confidence in the Lord. Not primarily in you,
for you have hearts like others, but in the Lord. It is remarkable
that when Paul expresses the utmost confidence m Christians that
they will live and act as becomes their profession, his reliance is
not on anything in themselves, but wholly on the faithfulness of
God. He must be a stranger to the human heart who puts much
confidence in it even in its best state. Philippians 1:6; 4:7; 2 Timothy 1:12.
Comp. Jude 1:24; Revelation 3:10; Proverbs 28:26.
{c} "confidence in" 2 Corinthians 7:16
{*} "touching you" "concerning you"
Verse 5. And the Lord direct your hearts into the love of God.
So direct your hearts that you may love God.
And into the patient waiting for Christ. Marg., patience of
Christ. The marginal reading is in accordance with the Greek, and
seems best to express the apostle's meaning. The prayer of the apostle
was, that they might have the love of God in their hearts, and "the
patience of Christ;" that is, the same patience which Christ evinced in
his trials. They were then suffering affliction and persecution. They
needed patience, that they might endure their trials in a proper manner.
It was natural for the apostle to refer them to the Saviour, the great
example of patience, and to pray that they might have the same which he
had. That it does not mean that they were to wait patiently for the
appearing of Christ, as our translation seems to imply, is quite
clear, because the apostle had just been showing them that he would not
appear until after a long series of events had occurred.
{d} "direct your hearts" 1 Chronicles 29:18
{3} "patient waiting" "patience of Christ"
Verse 6. Now we command you, brethren. The apostle now
2 Thessalonians 3:6-12 turns to an important subject--the proper method of
treating those who were idle and disorderly in the church. In the
previous epistle he had adverted to this subject, but in the mild
language of exhortation. When he wrote that epistle he was aware that
there were some among them who were disposed to be idle, and he had
tenderly exhorted them "to be quiet, and to mind their own business, and
to work with their own hands," 1 Thessalonians 4:11. But it seems the
exhortation, and the example of Paul himself when there,
1 Thessalonians 2:9, had not been effectual in inducing them to be industrious.
It became, therefore, necessary to use the strong language of
command, as he does here, and to require that if they would not work,
the church should withdraw from them. What was the original cause
of their idleness, is not known. There seems no reason, however, to doubt
that it was much increased by their expectation that the Saviour would
soon appear, and that the world would soon come to an end. If this was to
be so, of what use would it be to labour? Why strive to accumulate
property with reference to the wants of a family, or to a day of
sickness, or old age? Why should a man build a house that was soon to be
burnt up, or why buy a farm which he was so soon to leave? The effect of
the expectation of the speedy appearing of the Lord Jesus has always been
to induce men to neglect their worldly affairs, and to lead idle lives.
Man, naturally disposed to be idle, wants the stimulus of hope that he
is labouring for the future welfare of himself, for his family, or for
society, nor will he labour if he believes that the Saviour is about to
appear.
In the name of the Lord Jesus Christ.--See Barnes "1 Corinthians 5:4".
That ye withdraw yourselves. See Barnes "1 Timothy 6:6". This is the
true notion of Christian discipline. It is not primarily that of cutting
a man off, or denouncing him, or excommunicating him; it is that of
withdrawing from him. We cease to have fellowship with him. We do
not regard him any longer as a Christian brother. We separate
from him. We do not seek to affect him in any other respect; we
do not injure his name or standing as a man, or hold him up to
reprobation; we do not follow him with denunciation or a spirit of
revenge; we simply cease to recognize him as a Christian brother,
when he shows that he is no longer worthy to be regarded as such.
We do not deliver him over to the civil arm; we do not inflict any
positive punishment on him; we leave him unmolested in all his
rights as a citizen, a man, a neighbour, a husband, a father, and
simply say that he is no longer one of us as a Christian. How
different is this from excommunication, as it has been commonly
understood! How different from the anathemas fulminated by the
Papacy, and the delivering of the heretic over to the civil power!
From every brother that walketh disorderly.
See Barnes "1 Corinthians 5:11", also 1 Corinthians 5:12-13. A "disorderly walk"
denotes conduct that is in any way contrary to the rules of Christ. The
proper idea of the word used here (\~ataktwv\~,) is that of soldiers who
do not keep the ranks; who are regardless of order; and then who are
irregular in any way. The word would include any violation of the rules
of Christ on any subject.
And not after the tradition which ye received of us. According to
the doctrine which we delivered to you. See Barnes "2 Thessalonians 2:15".
This shows that by the word "tradition" the apostle did not mean
unwritten doctrines handed down from one to another, for he evidently
alludes to what he had himself taught them, and his direction is not
that that should be handed down by them, but that they should obey it.
{a} "withdraw yourselves" 1 Timothy 6:5
{b} "every brother that walketh disorderly" 1 Corinthians 5:11,13
{*} "received of us" "doctrine which you received of us"
Verse 7. For yourselves know how ye ought to follow us. You know
what you should do in order to imitate us.
For we behaved not ourselves disorderly among you.
See Barnes "1 Thessalonians 2:10".
{+} "follow us" "imitate"
Verse 8. Neither did we eat any man's bread for nought. We were not
supported in idleness at the expense of others. We gave a fair
equivalent for all that we received, and, in fact, laboured for our
own support. See Barnes "1 Thessalonians 2:9".
{++} "wrought" "worked"
{c} "with labour" Acts 18:3; 20:34
Verse 9. Not because we have not power, See Barnes "1 Corinthians 9:6";
See Barnes "1 Corinthians 9:12"; See Barnes "1 Corinthians 9:14".
{&} "power" "right"
{d} "power" 1 Corinthians 9:6
{|} "follow us" "imitate us"
Verse 10. For even when we were with you, this we commanded you. It
would seem from this that the evil of which the apostle here complains
had begun to operate even when he was with them. There were those who
were disposed to be idle, and who needed the solemn command of an apostle
to induce them to labour.
That if any would not work, neither should he eat. That is, at the
public expense. They should not be supported by the church. This was a
maxim among the Jews, (see Wetstein, in loc.;) and the
same sentiment may be found in Homer, Demosthenes, and Pythagoras. See
Grotius, in loc. The maxim is founded in obvious justice, and is in
accordance with the great law under which our Creator has placed us,
Genesis 3:19. That law, in the circumstances, was benevolent, and it
should be our aim to carry it out in reference to ourselves and to others.
The law here laid down by the apostle extends to all who are able to work
for a living, and who will not do it, and binds us not to contribute
to their support if they will not labour for it. It should be regarded
as extending
(1.) to the members of a church--who, though poor, should not be
supported by their brethren, unless they are willing to work in any way
they can for their own maintenance.
(2.) To those who beg from door to door, who should never be assisted
unless they are willing to do all they can do for their own support.
No one can be justified in assisting a lazy man. In no possible
circumstances are we to contribute to foster indolence. A man might as
properly help to maintain open vice.
{e} "that if any" Genesis 3:19
Verse 11. For we hear. It is not known in what way this was made
known to Paul, whether by Timothy, or by some other one. He
had no doubt of its truth, and he seems to have been prepared to
believe it the more readily from what he saw when he was among
them.
Which walk disorderly. See Barnes "2 Thessalonians 3:6".
But are busybodies. Comp. See Barnes "1 Timothy 5:13";
See Barnes "1 Peter 4:15". That is, they meddled with the affairs of
others--a thing which they who have nothing of their own to busy
themselves about will be very likely to do. The apostle had seen that
there was a tendency to this when he was in Thessalonica, and hence he
had commanded them to "do their own business," 1 Thessalonians 4:11. The
injunction, it seems, had availed little, for there is no class of
persons who will so little heed good counsel as those who have a
propensity to meddle with the affairs of others. One of the indispensable
things to check this is, that each one should have enough to do himself;
and one of the most pestiferous of all persons is he who has
to do but to look after the affairs of his neighbours. In times of
affliction and want, we should be ready to lend our aid. At other
times, we should feel that he can manage his own affairs as well as
we can do it for him; or if he cannot, it is his business, not ours.
The Greek word used occurs only here, and in 1 Timothy 5:13.
Comp. See Barnes "Philippians 2:4".
{f} "busy-bodies" 1 Timothy 5:13; 1 Peter 4:15
Verse 12. Now them that are such we command and exhort by our Lord
Jesus, etc. A more solemn command and appeal to do what he
had before enjoined on all of them, 1 Thessalonians 4:11.
See Barnes "1 Thessalonians 4:11".
{a} "they work, and eat" Ephesians 4:28
Verse 13. But ye, brethren, be not weary in well-doing. Marg.,
faint not. The Greek means, properly, to turn out a coward; then to
be faint-hearted, to despond. The idea is, that they were not to be
discouraged from doing good to the truly worthy and deserving, by
the idleness and improper conduct of some who asked their assistance.
They were, indeed, shiftless and worthless. They would not labour; they
spent their time in intermeddling with the concerns of their
neighbours, and they depended for their support on the charity of others.
The tendency of this, as all persons who have ever been applied to by
such persons for aid, is, to indispose us to do good to any. We
almost insensibly feel that all who ask for aid are of the same character;
or, not being able to discriminate, we close our hands alike against all.
Against this the apostle would guard us, and he says that though there
may be many such persons, and though we may find it difficult to
distinguish the worthy from the unworthy, we should not become so
disheartened as not to give at all. Nor should we be weary though the
applications for assistance are frequent. They are indeed frequent.
God designs that they should be. But the effect should not be to
dishearten us, or to make us weary in well-doing, but to fill us with
gratitude--for it is a privilege to be permitted to do good. It is
the great distinguishing characteristic of God that he always does
good. It was that which marked the character of the Redeemer,
that he "went about doing good;" and whenever God gives us
the opportunity and the means of doing good, it should be to us
an occasion of special thanksgiving. A man ought to become
"weary" of everything else sooner than of evincing benevolence.
Comp. See Barnes "Galatians 6:10".
{1} "be not" "faint not"
{b} "weary" 1 Corinthians 15:58
Verse 14. And if any man obey not our word by this epistle, Marg.,
or signify that man by an epistle. According to the marginal reading
this would mean, "signify, mark out, or designate that man to me
by an epistle." The difference is merely whether we unite the
words "by the epistle" with what goes before, or what follows.
The Greek would admit of either construction, (Winer, p. 93,) but
it seems to me that the construction in the text is the correct one,
for
(1.) the requirement was to proceed to discipline such a man by
withdrawing from him;
(2.) in order to do this it was not necessary that the case should be
made known to Paul, for there was no supposable difficulty in it, and
the effect would be only needless delay;
(3.) Paul regarded the right of discipline as residing in the
church itself, and did not require that cases should be referred to
him to determine. See Barnes "1 Corinthians 5:2"; See Barnes "1 Corinthians 5:3",
See Barnes "1 Corinthians 5:4".
(4.) Though the Greek will admit of either construction, yet it
rather favours this. See Oldshansen, in loc.
Note that man. The word here used, means to mark; to sign; to note
with marks; and the idea is, set such a mark upon him that he shall be
shunned; that is, withdraw all Christian fellowship from him.
And have no company with him. The Greek word here means, to mix up
together; then to mingle together with; to have intercourse with. The
idea is, that they were not to mingle with him as a Christian brother,
or as one of their own number. They were not to show that they regarded
him as a worthy member of the church, or as having a claim to its
privileges. The extent of their discipline was, that they were to
withdraw from him. See Barnes "2 Thessalonians 3:6"; See Barnes "Matthew 18:17".
Comp. 2 John 1:10,11.
{2} "by this epistle" "signify that man by an epistle"
{*} "man" "mark that man"
Verse 15. Yet count him not as an enemy, but admonish him as a
brother. This shows the true spirit in which discipline is to be
administered in the Christian church. We are not to deal with a man as an
adversary over whom we are to seek to gain a victory, but as an
erring brother--a brother still, though he errs. There was necessity
for this caution. There is great danger that when we undertake
the work of discipline we shall forget that he who is the subject of
it is a brother, and that we shall regard and treat him as an enemy.
Such is human nature. We set ourselves in array against him.
We cut him off as one who is unworthy to walk with us. We
triumph over him, and consider him at once as an enemy of the
church, and as having lost all claim to its sympathies. We abandon
him to the tender mercies of a cold and unfeeling world, and let
him take his course. Perhaps we follow him with anathemas,
and hold him up as unworthy the confidence of mankind. Now
all this is entirely unlike the method and aim of discipline as the
New Testament requires. There all is kind and gentle, though
firm; the offender is a man and a brother still; he is to be followed
with tender sympathy and prayer, and the hearts and the arms of the
Christian brotherhood are to be open to receive him again when
he gives any evidence of repenting.
{d} "brother" Leviticus 19:17
Verse 16. Now the Lord of peace. The Lord who alone can impart
peace. See Barnes "Romans 15:33"; See Barnes "1 Corinthians 14:33";
See Barnes "John 14:27".
{e} "Lord of Peace" Romans 16:20
Verse 17. The salutation of Paul with mine own hand.
See Barnes "1 Corinthians 16:21".
Which is the token in every epistle. Gr., sign.
This signature is a sign or proof of the genuineness of the
Comp. See Barnes "Galatians 6:11".
So I write. Referring to some mark or method which Paul had of
signing his name which was well known, and which would easily be
recognised by them.
{f} "salutation" 1 Corinthians 16:21
Verse 18. The grace of our Lord Jesus Christ be with you all.
See Barnes "Romans 16:20".
From the subscription to this epistle, it purports to have been
"written from Athens." This is probably incorrect, as there is
reason to think that it was written from Corinth. See the Introduction.
At all events, this subscription is of no authority.
See Notes at the end of the Epistles to the Romans and 1 Corinthians.
{g} "grace" Romans 16:20
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