Exegetical and Hermeneutical Commentary of 2 Thessalonian 3:13
But ye, brethren, be not weary in well doing.
13. But ye, brethren, be not weary in well doing ] From this do-nothing, or ill-doing fraction of the Church the Apostle turns to the rest, who were busy in “well-doing,” and bids them persevere. Comp. ch. 2Th 2:17, and note; also 1Th 1:3; 1Th 4:1; 1Th 4:10, for the diligent and honourable character which in the main this Church bore.
The pronoun bears marked emphasis: But as for you, brethren, in contrast with “them that are such,” 2Th 3:12.
On “well-doing,” see note to 1Th 5:21. The word rendered “well” here is “good” there; it implies a fine quality of action.
The Greek verb for “be not weary” appears in other passages (e.g. Luk 18:1; Gal 6:9) as “faint not,” and signifies failure of courage rather than of strength: do not falter in well-doing; comp. notes on “stablish your hearts,” ch. 2Th 2:17 and 1Th 3:13. Perhaps the Apostle’s rebuke of “busy-bodies” and commendation of “quietness” might have damped the ardour of some whose activity was praiseworthy, had it remained unqualified. The misconduct of the unruly was of a kind to disappoint and grieve all zealous friends of the Church.
Fuente: The Cambridge Bible for Schools and Colleges
But ye, brethren, be not weary in well-doing – Margin, 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 labor; they spent their time in intermeddling with the concerns of their neighbors, and they depended for their support on the charity of others. The tendency of this, as all persons feel 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; compare the notes on Gal 6:10.
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. Be not weary in well-doing.] While ye stretch out no hand of relief to the indolent and lazy, do not forget the real poor-the genuine representatives of an impoverished Christ; and rather relieve a hundred undeserving objects, than pass by one who is a real object of charity.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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; M , 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. be not wearyThe oldestmanuscripts read, “Be not cowardly in”; do not be wantingin strenuousness in doing well. EDMUNDSexplains it: Do not culpably neglect to do well, namely, withpatient industry do your duty in your several callings. In contrastto the “disorderly, not-working busybodies” (2Th3:11; compare Ga 6:9).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Ga 6:9.
Fuente: John Gill’s Exposition of the Entire Bible
But ye, brethren, be not weary in well-doing ( , , ). Emphatic position of in contrast to these piddlers. 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, (, ) and outside of Lu 18:1 in the N.T. is only in Paul’s Epistles (2Thess 3:13; 2Cor 4:1; 2Cor 4:16; Gal 6:9; Eph 3:13). It occurs in Polybius. The late verb , to do the fair () or honourable thing occurs nowhere else in the N.T., but is in the LXX and a late papyrus. Paul uses in 2Cor 13:7; Gal 6:9; Rom 7:21 with the same idea. He has , to do good, in 1Ti 6:18.
Fuente: Robertson’s Word Pictures in the New Testament
Be not weary [] . With one exception, Luk 13:1, only in Paul. To faint or lose heart.
Well doing [] . 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, ver. 12.
Fuente: Vincent’s Word Studies in the New Testament
1) “But ye, brethren” (humeis de adelphoi) “But as for you all, brethren; who have not become idlers and busybodies, those remaining in the ranks of the industrious.
2) “Be not weary” (me egkakesete) “do not lose heart”, or courage, or become weary, Gal 6:9; Heb 12:1-3. The weary, those who faint, fall by the wayside, do not “finish the work” the Lord has for them to do, may lose their reward, and be saved only, “as if by fire”, 2Jn 1:8; 1Co 3:15; 2Ti 4:7-8.
3) “In well doing” (kalopiountes) “while continually doing good, or going on doing good”, abounding, going on in the work of the Lord, 1Co 15:58; Heb 10:36; Jas 5:7-8; Rev 2:10. Let it be the oft renewed pledge of each child of God to persevere in obedient service, that he may hear a “well done good and faithful servant”, commendation from His Lord at the hour of the judgment of rewards, 2Co 5:10-11; Mat 25:21; Mat 25:23.
CHRISTIAN ACTIVITY
Dr. Adam Clarke said that “the old proverb about having too many irons in the fire was an abominable old lie. Have all in it–shovel, tongs, and poker.” Wesley said, “I am always in haste, but never in a hurry: leisure and I have long taken leave of each other.”
–Gary-Adams
Fuente: Garner-Howes Baptist Commentary
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.
(724) “ Enuers les poures;” — “Towards the poor.”
(725) “ Ne meritent point qu’on leur face du bien;” — “Do not deserve that any should do them good.”
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
2Th. 3:13. Be not weary in well-doing.Such bad behaviour under cover of the Christian name is abhorrent to St. Paul. The loveliness of perfect deeds must be worthily sustained. Well-doing here points to that which is admirable in conduct rather than that which is beneficent.
MAIN HOMILETICS OF 2Th. 3:13
A Call to do the Best Work.
The apostle has shown the necessity and duty of workthat honest industry is a law of Christianity. Now he inculcates unwearied diligence in accomplishing the best work, designated by the comprehensive and suggestive phrase well-doing. Whatever is worth doing at all is worth doing well. No man has done his best till he has done all he can. A mans highest work is the outcome of his best endeavours. Observe:
I. Doing the best work is well-doing.Be not weary in well-doing. We may define to ourselves this duty of well-doing by seeking answers to two questions:
1. How can I get the most good?The ancient philosophers discussed the question of the supreme good with amazing subtlety of logic; but they started their investigations with the erroneous assumption that the supreme good must be a human product. The question is not how to get good, but the most goodthe highest, the best. We get the most good by bringing the soul into complete submission to the highest law of its beingvoluntary and full surrender to the will of God. Call it getting saved, getting converted; call it what you like, so long as you get the thing itselfthe love of God in the soul through faith in the Lord Jesus.
2. How can I do the most good?These two questions are closely linked together, and are mutually interpretative of each otherthe one being the qualification and motive for the other. It may be asserted we get the most good by doing the most good. The rose cannot diffuse the fragrance it does not possess, however much like a rose it may look. The question here, again, is not how I can do good, but the most, the highest, and best. We do the most good by beginning with the duty that lies nearest to us, and doing it at once. The earnest worker never lacks opportunity: there is the home, the Church, the perishing multitude, ever within easy reach. He that winneth souls is wise. The highest plaudit of heaven is, Well done, good and faithful servant.
II. The best work is not done without encountering difficulties.Be not weary. The exhortation implies there are difficulties. These arise:
1. From vague and imperfect views of duty.We have no sympathy with the rhapsody of the mystic who said, Man is never so holy and exalted as when he does not know where he is going. We must know clearly what we would be at, what is within the compass of our power and opportunity, where our efforts must necessarily end, and room left for the play of other influences. We must be practical and methodical. Clearness is power. Confusion of ideas creates difficulties.
2. From unrealised ideals.We have formed lofty conceptions of what is to be done, and what we must do. We have elaborated extensive organisations, and worked them with unflagging zeal. But the result has been disappointing. Because we have not accomplished all we wished, we are discouraged; our success has not been commensurate with our ambition, and we are tempted to slacken our endeavours. Be not weary. We are not the best judges of what constitutes success. If it does not come in the form we expected, we must not hastily conclude our work is vain.
3. From the loss of spiritual power.We have neglected prayer and the cultivation of personal piety. We have been so absorbed in the external details of our work as to overlook the duty of keeping up spiritual communion with the highest. We begin to frame excusesa sure sign of moral decadence. We have no talents. Then we should seek them. We have more talents that we suspect, and resolute working will develop them. Our adversaries are numerous and fierce. If we keep at our work, they will not trouble us long.
III. The best work demands incessant diligence.But ye, brethren, be not weary in well-doing. The best state of preparedness for the coming of the Lord is to be busily employed in the duty of the hour. Every moment has its duty. Opportunity has hair in front; behind she is bald. If you seize her by the forelock, you may hold her; but if suffered to escape, not Jupiter himself can catch her again. Arnauld, the Port Royalist, when hunted from place to place, wished his friend Nicolle to assist him in a new work, when the latter observed, We are old; is it not time to rest? Rest! returned Arnauld. Have we not all eternity to rest in? A mans work does not ennoble him, but he ennobles it.
Lessons.The text is a spiritual motto to be adopted
1. By ministers and Sabbath-school teachers.
2. By parents seeking the spiritual good of their children.
3. By all discouraged Christian workers.
GERM NOTES ON THE VERSE
Weary in Well-doing.
I. The text by implication brings before us a state of mind to which believers are liable.Weary in well-doing.
1. From a lamentable want of fitness for spiritual duties and employments.
2. From the opposition of the world.
3. From the hostile agency of spiritual wickedness.
4. From the dimness of our conceptions of the things which should especially influence us.
5. From failing to lay hold on the divine strength.
II. The text an exhortation suited to those in the state referred to.Be not weary.
1. Because you are engaged in well-doing.
2. Because the time is short.
3. Because your associates are glorious.
4. Because the issue is certain.
5. Because sufficient strength is provided.Stewart.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Text (2Th. 3:13)
13 But ye, brethren, be not weary in well-doing.
Translation and Paraphrase
13.
But (we must say to all of) you, brethren, do not become weary in doing good.
Notes (2Th. 3:13)
1.
Life becomes tiresome, and boresome, and seems futile to all of us at times. But we should not get weary of the duties of life so as to desire idleness. Discharge all your duties faithfully, whether secular or religious. Gods rest lies ahead of us. See Heb. 4:9 and Rev. 14:13.
2.
Gal. 6:9 : And let us not be weary in well-doing: for in due season we shall reap, if we faint not.
1Co. 15:58 : Be ye steadfast, unmovable, always abounding in the work of the Lord.
3.
To become weary (Gr. egkakeo) means to lose courage, become weary, faint, flag. It is used in Eph. 3:13 where Paul urges that ye faint not at my tribulations. Also in 2Co. 4:1; 2Co. 4:16.
4.
We like J. B. Phillips translation of this verse. And the rest of youdont get tired of honest work.
Fuente: College Press Bible Study Textbook Series
(13) But ye, brethren.The last verse was addressed to all those whose consciences would prick them on hearing it read at the Eucharist. Now the writer turns to the orderly brethren, as quite a distinct class. The rhetorical effect of this quick apostrophe would be the same as in the well-known story of Napoleon addressing the rioters, and requesting the gentlemen to separate themselves from the canaille. The distinction is so invidious that every one would hasten to join the ranks of the respectable.
Be not weary in well doing.This is an exhortation to the patience of Christ, for which the Apostle had prayed. The phrase takes for granted that they had been hitherto engaged in well doingi.e., in acting honourably, walking honestly towards them that are without (1Th. 4:12); and St. Paul is anxious to preserve them from fainting (as the word is translated in Gal. 6:9), and so slipping into the like idleness and bringing scandal upon the Church.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Brethren An address to the industrious and liberal class.
Be not weary in well doing Let not the idle selfishness of these eaters at others’ tables weary you in bestowing your charities on the really needy.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But you, brothers and sisters, do not be weary in well doing.’
Those who did work would become weary, (and they worked longer hours, under more trying conditions, than most of us). Some may even have looked enviously at their idle brothers and sisters. So Paul exhorts them that although they grow weary, they should not grow weary in doing what is right. In Gal 6:9 where there is a similar phrase he adds, ‘for in due season you will reap if you do not give up (faint)’.
Fuente: Commentary Series on the Bible by Peter Pett
The apostle once more urges church discipline:
v. 13. But ye, brethren, be not weary in well-doing.
v. 14. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.
v. 15. Yet count him not as an enemy, but admonish him as a brother. Instead of condoning the tendency toward loafing, toward disorderly conduct, which was evident in the Thessalonian congregation, the apostle urges: You, however, brethren, do not become weary in well-doing. They should not become dispirited, fatigued, in performing such deeds, in living such a life as agreed with all demands of honesty and charity. Their conduct should be unblamable, steady, loving, earnest, with a proper practice of due beneficence toward those actually in need. Instead of becoming objects of charity and depending upon the liberality of others, Christians will at all times conduct themselves in their work so as to have enough for their own needs and to spare for those of others.
The apostle now returns to the thought of v. 6: But if anyone will not yield obedience to our word through this epistle, mark that man, do not associate with him, in order to make him feel ashamed; and still do not regard him as an enemy, but admonish him, put him under discipline, as a brother. Though the apostle does not speak with the fire which he uses in the case of frightful vices, 1Co 5:1-5, yet he writes with an unmistakable seriousness, which permits no misconstruing of his words. The people in the congregation that still, after the sending of this second epistle, persisted in disobeying the apostle and in continuing their disorderly conduct, must be disciplined. Every transgressor should be marked, distinctly set a part from the rest, as such. Paul’s command is that the members of the congregation do not mix themselves up with such a man, have no dealings with him, cultivate no fraternal intercourse with him. This course was intended to make the guilty one feel ashamed of himself, make him realize that his persistence in his transgression would eventually shut him out entirely from all brotherly intercourse with the members of the Christian congregation. At the same time they were not to treat him as an enemy of Christ and the Church as yet, but were still to use all power of persuasion and admonition. Their disapproval was therefore not to be tainted with personal hostility, which would make it lose its effect and object, but was to be directed against the sin for the purpose of gaining the sinner. The apostle therefore seems to be recommending a course, in itself a part of church discipline, which has in view this means of winning the erring brother before the final step must be taken, Mat 18:17. Or the apostle assumes the third step to have been taken, and warns against the introduction of personal hostility into the intercourse with such a person, as the members met him in a social or in a business way.
Fuente: The Popular Commentary on the Bible by Kretzmann
2Th 3:13. Be not weary in well-doing. Faint not, nor be discouraged while you are engaged in a course of well-doing: though some may abuse your liberality, be not deterred thereby from works of charity. See Gal 6:9.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Th 3:13 . The apostle again turns himself to those who had kept themselves free from this fault.
] with the following participle (see Khner, II. p. 369) denotes to be weary in doing something .
] cannot signify “to be charitable” (Calvin, Estius, Flatt, Pelt, de Wette, Bloomfield, Ewald, Bisping, and most critics), so that the sense would be: But suffer not yourselves, through those who abuse your charity, to be restrained from exercising charity in general. The verb can only denote, so act as is right and proper . Comp. Gal 6:9 . As Paul still speaks, even in 2Th 3:14-15 , of the special matter which he treated of in the preceding words, cannot be understood in its most general sense, but must be referred to the matter in question. Accordingly, the apostle requires that those who had kept themselves free from this fault should not be weary in doing what is right and proper, that is to say, that they should not suffer themselves to be infected with the evil example given . [72]
[72] Also Olshausen understands only of doing good in general, but arbitrarily refers it because anticipating the contents of ver. 15 to the loving and forbearing treatment of the brethren.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(13) But ye, brethren, be not weary in well doing. (14) And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. (15) Yet count him not as an enemy, but admonish him as a brother. (16) Now the Lord of peace himself give you peace always by all means. The Lord be with you all. (17) The salutation of Paul with mine own hand, which is the token in every epistle: so I write. (18) The grace of our Lord Jesus Christ be with you all. Amen.
The Apostle, having pointed out the errors, and infirmities, which creep into the Church, closeth his Epistle with his usual kindness, in recommending tenderness, and affection, one towards another, among the people. I admire Paul’s charge, that brethren should not be weary in well doing. By which, if I apprehend him right, he doth not refer to acts of grace, and faith, in the exercises of their high calling, towards God; for that is always understood but rather after what he had been speaking, of the idle and disorderly, not to be discouraged, if any acts of kindness the Church had shown such persons, were abused, and unthankfully treated. It is a melancholy thing, to be sure, to behold at any time, the bounties of gracious souls, misapplied by the ungracious. But, it is much more to be deplored, that such misapplications, should ever operate, to check the liberal hand, and heart, and make them follow the reverse of Paul’s precept; and be weary in well doing. Not so the Lord. And not so his command. That ye may be (said that unequalled Example, of requiting blessing for cursing,) the children of your Father which is in heaven: for he maketh his sun to rise on the evil, and on the good; and sendeth rain on the just, and on the unjust. Mat 5:45 .
I do not think it necessary, to swell the pages of this Poor Man’s Commentary, with any further observations, on the close of the Apostle’s Epistle. His method is, for the most part, the same in all his writings. They are full of zeal to the Lord’s cause, and love to his Church; and very plainly read to us, the heart of the Apostle. Let us rather join in the benediction, for it is truly blessed; and say to the whole Church, as he did: the grace of our Lord Jesus Christ be with you all. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
13 But ye, brethren, be not weary in well doing.
Ver. 13. Be not weary in well doing ] No, not to those disorderly (and therefore less worthy) walkers, if in extreme necessity, or if thereby ye may win them from the error of their way. As if any prove refractory and irreformable.
Note that man ] , or, notice him, as infamous; brand him, beware of him; let him see a strangeness in you toward him.
That he may be ashamed ] Gr. . Ut quaerat ubi se possit prae pudore occultare. (Cameron.) That he may turn into himself, or turn short again upon himself; recognize his disorders, and return to a better course. The repenting prodigal is said to come to himself,Luk 15:17Luk 15:17 , and those relenting Israelites to bethink themselves, or to bring back to their hearts, 1Ki 8:47 . The Greek here signifies that he may hide his head for shame; Sed illum ego periisse dico, cui periit pudor. (Curtius.) He is past grace that is past shame.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13 .] ye who are free from this fault. On . and . see notes on 2Co 4:1 and Gal 6:9 .
, from the context, cannot mean ‘ doing good ’ ( to others ), but doing well , living diligently and uprightly: see also Gal 4:9 , where the same general sentiment occurs. Chrys.’s meaning is surely far-fetched: , , . , .
Fuente: Henry Alford’s Greek Testament
2Th 3:13 . , whoever else drops out of the ranks of industrious, steady Christians. ., implying that they had not begun to grow slack (Moulton, 122 f.). Perhaps with a special allusion to the presence of people who abused charity; generous Christians must not forego liberality and help, arguing that it is no use to succour any because some will take advantage of the church’s largess.
Fuente: The Expositors Greek Testament by Robertson
be . . . weary = faint. Greek. ekkakeo. See 2Co 4:1.
in well doing. Greek. kalopoieo. Only here. Compare Gal 1:6, Gal 1:9.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] -ye who are free from this fault. On . and . see notes on 2Co 4:1 and Gal 6:9.
, from the context, cannot mean doing good (to others), but doing well, living diligently and uprightly: see also Gal 4:9, where the same general sentiment occurs. Chrys.s meaning is surely far-fetched: , , . , .
Fuente: The Greek Testament
2Th 3:13. , doing well) even with the industry of your hands.
Fuente: Gnomon of the New Testament
2Th 3:13
But ye, brethren, be not weary in well-doing.-While Paul commands all who are able to eat their own bread, be quiet, and not meddle, he cautions them not to cease to render assistance to the needy, to do good to all, as the opportunity affords. This is in perfect harmony with the foregoing instructions. Nothing discourages giving to the needy like having the lazy and meddlesome seeking support.
Fuente: Old and New Testaments Restoration Commentary
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
Reciprocal: Num 29:25 – General Jer 45:3 – I fainted Luk 17:4 – I repent Eph 3:13 – ye Heb 6:11 – we desire Heb 13:16 – to do
Fuente: The Treasury of Scripture Knowledge
WITHOUT WEARINESS
But ye, brethren, be not weary in well doing.
2Th 3:13
Who is there that has ever done work for Christ who has not felt the importance of this precept?
I. Causes of weariness.They are not a few.
(a) Weariness from anxiety.
(b) Weariness from over-work.
(c) Weariness from apparent failure.
II. Remedies for weariness.Granting these causes, what are the remedies?
(a) A deeper trust. It is God Who has called you to work for Him, and He will enable. Cast thy [anxiety] upon the Lord and He will sustain thee.
(b) Make time for meditation. In the midst of the bustle hear the Master calling, Come ye apart and rest awhile. The work will not suffer; and you will be strengthened.
(c) Realise your calling. The work is the Masters, and in His good time He will grant you success.
Fuente: Church Pulpit Commentary
2Th 3:13. Weary does not pertain to the body or material part of our being, for if we exercise ourselves we cannot avoid becoming tired; such result is beyond our control. God never forbids that which is unavoidable; the original word refers to the mind and not to the body. A man may become literally worked down or “worn out” by his trials for the Master, but if he has the proper interest in the work he will never become tired in mind, but will always feel keen and alert in the duty for Christ. This thought is treated by Paul in 2Co 4:16-18.
Fuente: Combined Bible Commentary
2Th 3:13. But ye, brethren. Ye on whom I rely (2Th 3:4), and who have not ceased to labour.
Be not weary in well-doing. Do not be tempted to imitate the fanatical idleness of those around youdo not weary of the trivial round, the common task,
do not crave for some great thing to do, be content that it is a good thing. In thus addressing them, Paul tacitly approves what they were already doing, and their diligence in it. For an admonition not to weary can only be addressed to those who are working. And thus in so far as this injunction applies to all Christians, it takes for granted that they are so engaged in active Christian well-doing as to be in some danger of fatigue. The temptation to weary is the same now as it was in the early Thessalonian church; those who are actively engaged are tempted to say, Why should we do all, while so many do nothing; why must we compensate for their neglect? In the parallel passage in Galatians, Paul has in view the other great cause of weariness, viz. that the results of labour are often not immediately seen. And therefore he adds, In due time ye shall reap, if ye faint not.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. How far St. Paul was from the censoriousness and uncharitableness of those men who condemn a whole society, a communion, a church in general, for the miscarriages of some particular persons in it. I hear, says he, there are some that walk disorderly, but ye, brethern, are free from these misdemeanors; you are painful in your employments, diligent in your callings, charitable in your distributions: be not weary in these instances of your duty, but persevere in well-doing. When the ministers of Christ reprove the stubborn and disobedient for the neglect of their duty, they forget not to encourage and exhort the faithful and obedient to a persevering diligence in their known duty.
Observe, 2. He directs them how to manage refractory persons, such as remained contumacious and disobedient to the admonitions given by this epistle; continuing disorderly, and refusing to labour; his advice is twofold, he tells them what he would have them not do, and what he would have them do, to such.
1. Negatively, What they should not do; namely, not to cut them off from the church by excommunication, despairing of their repentance and reformation: extreme rigour is offensive to God, and injurious to the church, as well as too much lenity and forbearance.
2. Postively, He exhorts that they consider them as lapsed brethern, and treat them accordingly, as those that desire and endeavour to reduce and reform them, in order to which he directs,
first, to note or mark the disorderly persons; that is, set a note of shame upon them.
Next, to avoid all intimacy and familiarity with them.
Lastly, to admonish them of their duty, that they may be brought, if possible, to repentance.
Fuente: Expository Notes with Practical Observations on the New Testament
Encouragement for the Faithful Despite the fact that some had been lazy, Paul encouraged Christians to continue in all good works which were in accord with God’s will. As Lipscomb says, “Nothing discourages giving to the needy like having the lazy and meddlesome seeking support.” Those who are truly in need will still require help ( 2Th 3:13 ; Gal 6:10 ). The actions commanded in 2Th 3:14 were not rash but came at the end of a carefully prepared strategy. All possible courses of action to restore the unruly to proper fellowship with the Lord would have been tried and, unfortunately, failed.
Paul taught them when he was in Thessalonica (3:10), taught them in the previous letter ( 1Th 4:11 ), sent Timothy to teach them ( 1Th 3:2 ; 1Th 3:6 ), and taught them in this second epistle (3:6-12). If anyone continued to refuse to walk according to God’s order after so much instruction, he would have needed swift and effective discipline. His fellow Christians were instructed to refuse him associations, in a social sense, in an effort to make him ashamed of his actions and move him to repentance. The faithful brethren were not to hate or act in a hostile manner toward such disorderly ones. Instead, they were to issue a warning based upon instruction that would exhibit the love of one brother for another. To follow Paul’s instructions, it would not be necessary to break off all contact, just social association ( 2Th 3:15 ).
Fuente: Gary Hampton Commentary on Selected Books
2Th 3:13-15. But ye, brethren Who are not guilty of these, and such like miscarriages; be not weary in well-doing In pursuing that line of conduct which is reputable and useful, which brings glory to God, and good to mankind. The original expression, , properly signifies, do not flag, through sloth or cowardice. The Thessalonians, therefore, are here cautioned against flagging in the performance of their duty, either to God or their fellow-creatures. If any man obey not our word Whether spoken to you during our short abode with you, or signified by this, or our former epistle; note that man , set a mark upon, or point out, that man. Probably he intended that the rulers of the church should point him out to the rest, that they might avoid all familiarity and needless correspondence with him, which is meant by having no company with him; that he may be ashamed In order that, being shunned by all as an evil-doer, he may be ashamed of his conduct and amend. Yet count him not as an enemy An obstinate, incurable sinner, no more to be regarded; but admonish him as a brother Remind him of his duty and danger as a member of the same body with yourselves; or tell him lovingly of the reason why you shun him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
But ye [who stand in contrast to the disorderly], brethren, be not weary [lose not heart] in well-doing. [A general exhortation as to all well-doing. As applied to the parasites, it might mean that disgust at them should not discourage true charity. The great body of commentators, including the ablest, attribute this idleness to the erroneous notion that the Lord was about to come; but there is no hint of this in the text; and we find the idleness existing when Paul wrote them his first Epistle, though there was then no such exciting expectation. Moreover, such expectations as to the Lord’s coming have often been repeated in history, and have not been found to be very productive of idleness, and certainly not in that “busybody” form which is here rebuked. On the whole, it is best to suppose that the Christian spirit of love opened the hearts of the wealthy to liberal charities, and the parasitical tendency, always strong, took advantage of it.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
13. Brethren, be ye not weary doing well. What a salutary guarantee against dissatisfaction, and what a stimulant to indefatigable perseverance in every laudable enterprise!
Fuente: William Godbey’s Commentary on the New Testament
3:13 {10} But ye, brethren, be not weary in well doing.
(10) We must take heed that the unworthiness of some men does not cause us to be slack in well-doing.