Exegetical and Hermeneutical Commentary of 2 Thessalonian 3:6
Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.
6. Now we command you, brethren, in the name of our Lord Jesus Christ ] Or, But we charge you, brethren. See note, 2Th 3:4.
St Paul has declared his confidence that the readers will do what he enjoins. Well! his injunction is this: that you withdraw yourselves from every brother walking disorderly. It is uttered “in the name of our Lord Jesus Christ,” a solemn judicial sentence (comp. 1Co 5:4-5) pronounced by the Apostle who acts as judge in his Sovereign’s name, and with the deepest sense of his responsibility; similarly, “through the Lord Jesus” in 1Th 4:2 (see note).
He does not wish these troublesome persons to be expelled; nor does he invoke supernatural penalties upon them, as in the vastly worse case of discipline at Corinth; he directs the loyal Thessalonians not to associate with them, nor lend countenance in any way to their proceedings. On “walk,” see note to 1Th 2:12; and on “disorderly,” 2Th 3:7; 1Th 5:14.
The rule of order or disorder in the case in question is thus laid down: and not after the tradition which they received of us (R.V.).
“ They received” is the older reading, referring to the class of persons just described as “ every brother walking disorderly.” This slight grammatical discord the ancient copyists corrected, some by writing “ ye received” (R.V. margin), and others “ he received” (A.V.).
On tradition (or instruction), see note to ch. 2Th 2:15. The nature of Paul’s “tradition” at Thessalonica on Christian behaviour may be gathered from the verses that follow, and from 1Th 2:9-12; 1Th 4:1-12; 1Th 5:12-24. It consisted of example equally with precept:
Fuente: The Cambridge Bible for Schools and Colleges
Section V. Discipline for the Disorderly
Ch. 2Th 3:6-15
In his former letter St Paul had found it needful to exhort his readers to live a quiet life and to attend to their daily duties and pursuits. Some members of the Church were of an idle and improvident disposition. The Day of the Lord, they supposed, was imminent, and worldly occupations would therefore soon be at am end; the only business worth minding any longer, so they said, was to prepare for His coming. Their conduct was likely to bring discredit on the whole community; and they did it a material injury, by throwing the burden of their maintenance on their hard working and charitable brethren (see notes on 1Th 4:11-12). These men were “the disorderly” of 1Th 5:12-14 (comp. 2Th 3:7-8 below); they gave trouble to the officers of the Church, whom the Apostle in the First Epistle urges the Thessalonians loyally to support (ch. 1Th 5:12), while they united to “admonish” the offenders. This evil, which should have been checked by the reproofs of the first letter, had grown to larger proportions. The startling announcements that were made respecting the Second Advent, tended to aggravate the mischief. Indeed these rumours so unhinged the minds of some of the Thessalonian Christians, that it must have been difficult for them, however diligently inclined, to pursue their common avocations. And the Apostle, having calmed the agitation of his readers by what he has written in the second chapter, proceeds now in strong terms to rebuke the disorder which had thus been unhappily fostered and stimulated.
The chief points in St Paul’s charge on this subject are the following: (1) First, and last, he enjoins the avoidance of those who persist in disorder, 2Th 3:6 ; 2Th 3:14 (whom notwithstanding he still, and pointedly, calls “brethren,” 2Th 3:6 ; 2Th 3:15); (2) he recalls his personal example and teaching in their bearing on this matter, 2Th 3:7-10; and (3) he solemnly charges the offenders to amend, 2Th 3:12.
Fuente: The Cambridge Bible for Schools and Colleges
Now we command you, brethren – The apostle now 2Th 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; 1Th 4:11. But it seems the exhortation, and the example of Paul himself when there 1Th 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 labor? 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 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 laboring for the future welfare of himself, for his family, or for society, nor will he labor if he believes that the Saviour is about to appear.
In the name of the Lord Jesus Christ – see the notes on 1Co 5:4. That ye withdraw yourselves; see the notes on 1Ti 6:5. 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 recognise 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 neighbor, 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 – compare the notes, 1Co 5:11-13. A disorderly walk denotes conduct that is in any way contrary to the rules of Christ. The proper idea of the word used here ( ataktos), 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 the notes on 2Th 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.
Fuente: Albert Barnes’ Notes on the Bible
2Th 3:6
Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly
Apostolic authority
I.
The needs be for this command. Rather abruptly, the Apostle turns from a very important and pleasant subject to one of a totally different character–the proper method of treating those who were idle and disorderly in the Church. He had adverted to this subject in his previous epistle, but in the mild language of exhortation. When he wrote to the Thessalonians, 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. But it seems that the exhortation, and the example of Paul himself when at Thessalonica, had not been effectual in inducing them to be industrious. It, therefore, became necessary to use the strong language of command, and to require that if any members would not work, the Church should take due action concerning 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 and. 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 to the requirements of old age? Why should a man build a house that was soon to be burnt up? Or why buy a farm which he was soon to leave? The effect of the expectation of the speedy coming of the Lord Jesus has alway been to induce men to neglect their worldly affairs, and lead idle lives. Man, naturally disposed to be idle, wants the stimulus of hope that he is labouring for the future weal of himself, his family, or society; nor will he labour if he believes that the Lord is just about to appear.
II. The authority for the command. In the name of our Lord Jesus Christ, says the Apostle, using all the appellations of his Divine Master to stamp his mandate with full authority. By thus using the name, he means that he was acting on the behalf of Christ, or by His commission or power (Act 3:6; 2Co 2:10). A judge occupies the seat of justice on behalf of the monarch who rules the kingdom, and pronounces judgment in his stead on the guilty. But St. Pauls authority was higher than that from the kings of the earth; it was authority derived from the Divine Head of the Church, and his command therefore was paramount.
III. The matter of the command. That ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. This is the true notion of Christian discipline toward an erring member. Cease to have fellowship with him: do not regard him any longer as a Christian brother. No effort to affect him in any other respect must be made: neither name nor standing must be injured; nor must he be held up to reprobation, or followed with a spirit of revenge. When he shows that he is no longer worthy to be recognized as a Christian brother, leave him to himself and his God. Peradventure God may bring him to repentance. (A. Barnes, D. D.)
Withdrawal from the disorderly
The striking word withdraw is, in its simple form, found only besides in 2Co 8:20. In a still more striking compound it occurs in Act 20:20-27; Gal 2:12; Heb 10:38. It is a metaphor from the language of strategy; a cautious general shrinking from an engagement and timidly drawing off under cover. Perhaps we might illustrate it by the familiar fight shy. A social excommunication rather than ecclesiastical seems chiefly meant, though the latter might be involved. The word disorderly is rendered unruly in 1Th 5:14. The kind of irregularity is made clear in verses 10, 11. Bengel quaintly makes this an opportunity for denouncing the Mendicant Orders. An order of mendicants is not an order; if the Thessalonians had bound themselves to it by a vow, what would Paul have said? (Canon Mason.)
Withdrawal from such as walk disorderly
1. The matter of the text is separation from those that walk out of line, and keep not their ranks: a word borrowed from military discipline, which requires every soldier to march in his file. But because there can be no irregularity without a rule, and no disorder where no orders have been given, the Apostle explains that he means those who walk not after the tradition, etc., i.e., the doctrine of the apostle. The following therefore are branded–
(1) All who commit gross wickedness (1Ti 6:3).
(2) All who are erroneous and heretical. Others transgress, these destroy the rule.
(3) Turbulent and factions persons: such as rend the Church, and despise government because not of their own devising.
(4) Idle and impertinent tattlers and tale bearers (verse 11).
2. To this we are bound by an express and urgent command, on authority the most absolute and sovereign; but we are reminded that the sinner is still a brother.
I. State the duty.
1. Cases wherein we are not bound to with draw from them that walk disorderly.
(1) In the management of civil affairs, and whatever is necessary for subsistence. This was allowed to Christians among heathens, and cannot be denied to us among ungodly professors.
(2) So as to violate the bonds of nature, or the respects which are due to them. A godly son must not withdraw himself from the authority of a wicked father; those unequally yoked must not therefore relinquish their relation or neglect its duties; nor servants reject the commands of profane masters. Dominion is not founded in grace, and it would be a wild world if inferiors should acknowledge no superiors but such as are cordially subject to God. No: we ought to converse with all persons according to the relations in which we stand to them.
(3) When we have great hopes and strong probabilities of reforming them. This is to act the physician, and to follow the example of Christ (Mat 11:19; Mat 9:12). Yet two cautions must be observed.
(a) Watchfulness over the heart and actions when in wicked company even with a design of doing good, else we may get the infection instead of curing it.
(b) That we venture not unless we have good grounds for the hope that we shall do them good. This we may expect if we have prudence enough to divert them, authority enough to affright them, or reverence enough to overawe and shame them. Otherwise it is hazardous whether we shall keep our conscience safe or maintain our zeal.
(4) In the service of God. We may join them in prayer and ordinances, and be glad that they give religion any, though only a complimental, respect. The great scruple is concerning the Lords Supper. But–
(a) Christ ate with Judas (Luk 22:20-21; Mar 14:23).
(b) Admitting the contention, your duty is not to withdraw yourselves but to remove them.
If you have followed out Mat 18:15-16, the offender will be removed by the proper authority, or if not you do not partake of his sin by partaking of the same ordinance.
2. Cases in which we are bound to withdraw.
(1) From all unnecessary converse. We are not to make them our bosom friends.
(2) We are to withdraw from them our inward respect and esteem (Psa 15:4). How can we value the companionship of the Devils slaves, however bedecked, and esteem these whom God condemns?
(3) This inward dislike should be manifested, at least so far as to show that we have very different feelings for true Christians. But here let us beware of running into extremes, and mistake a proud disdain for a holy dislike and by the sourness of our converse fright them from our converse and our religion too.
(a) We ought to distinguish between our brothers person and his vices, and neither hate nor love the one for the other. He who loves his person for his vices is a devil; he who loves his vices for his person is a flatterer; he who hates his vices for his person is a murderer; and he who hates his person for his vices is unchristian (Lev 19:17). This duty is difficult, and can only be done by using the utmost efforts to reclaim our brother, for thereby we express our hatred of his sins by seeking to destroy them, and our love for his person by seeking to save him.
(b) We must not withdraw the civility which is due to his station, nor refuse the offices of humanity. The one is not religion but rudeness, and the other unnatural. Religion teaches not churlishness but obligingness.
II. Reasons to enforce this duty.
1. It is an act of the greatest love to their persons. We are not to separate out of spite or peevishness, but out of goodwill, it being the last and probably the most effectual means of reclaiming them (verse 14).
2. It is an act of self-protection. There is no plague so catching as sin, for–
(1) Our hearts are naturally corrupt.
(2) It is the glory of wicked men to rub their vices on as many as they can. They would make all like themselves.
(3) Our society with them may involve us not only in their guilt but in their punishment (Pro 13:20; Num 16:26; Rev 18:4).
(4) If no other punishment overtake you, yet their very society must be a burden to the conscientious Christian (Psa 57:4; Psa 120:5).
(5) Our converse with them must be a great hindrance from doing our duty.
(6) We have other company to keep, and need not be beholden to the wicked for society–the good, our own consciences, God.
III. Application. Ought we to withdraw from those that walk disorderly? Then–
1. Let not wicked men condemn conscientious Christians as though they were proud or unsociable.
2. Let this serve to break all combinations of wicked men. God has prescribed this rule, and converse not regulated by it is conspiracy against heaven. Flee then from wicked companions.
3. See the misery of the wicked. They are deemed unfit for Christian society on earth, much more for that society in heaven.
4. Christians! be exhorted to withdraw.
(1) Get your hearts off those things in which the wicked abound.
(2) Be as little beholden to them as possible.
(3) Let them see your courage and resolution.
4. Christians I so demean yourselves that the wicked shall see that your company is the more desirable.
(1) Let your practice be agreeable to your profession. This brings great credit to religion.
(2) Labour to outstrip the wicked in those things in which they gain the affections of others.
(a) Some pretend to be very exact in giving every one his due–and triumph over those professors who do not.
(b) Others brag of their courtesy and affability.
(c) Others of their love and agreement among themselves.
(d) Others of their charity and good works. (E. Hopkins, D. D.)
Withdrawal from the disorderly
A military metaphor lies in the latter word (1Th 5:14). It describes the unruly as men who are not in their places in the ranks of the Christian army, men who are setting aside the strict rules of discipline, thereby causing disorder and courting disaster. In every such case of insubordination the offender is to be first warned (1Th 5:14); but continued contumacy is to be punished by withdrawal. In this word some see a nautical figure, suitable to a maritime and commercial community like the Thessalonians, and we have such a figure in 2Th 2:2. It would thus mean, As you take in your sails to steer clear of a rock or reef, so give a wide berth to every disorderly brother. He and all like him are hidden rocks of danger (Jud 1:12, R.V.). But it is better to take the metaphor as military, and a natural continuation of the previous one. Thus understood it suggests a strategic movement–the withdrawing, prudent and cautious, but not necessarily timid, on the part of a general with his soldiers from the enemy. It is wise to withdraw from such stragglers out of the ranks; they give the Christian army a bad name, they exert a bad influence, lower the general feeling, and retard progress. They have, therefore, to be avoided even more than if they were openly ranged on the opposite side. They are the most dangerous of foes who belong to the ranks and yet are out of them. It is the disorderly brother and not the heathen who is to be shunned; yet although thus severely treated, he is to be looked upon as a brother after all (2Th 2:15). (J. Hutchison, D. D.)
Coming clear out
Ko-san-lone, a converted Chinese, when in America on a visit, was deeply impressed with the little difference he saw between the style of living of many professing Christians and the people of the world. Adverting to the matter on one occasion, he said, making at the same time a large sweep with his arm, When the disciples in my country come out from the world, they come clear out.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. That ye withdraw yourselves] Have no fellowship with those who will not submit to proper discipline; who do not keep their place; , such as are out of their rank, and act according to their own wills and caprices; and particularly such as are idle and busybodies. These he had ordered, 1Th 4:11-12, that they should study to be quiet, mind their own business, and work with their hands; but it appears that they had paid no attention to this order, and now he desires the Church to exclude such from their communion.
And not after the tradition] This evidently refers to the orders contained in the first epistle; and that first epistle was the tradition which they had received from him. It was, therefore, no unwritten word, no uncertain saying, handed about from one to another; but a part of the revelation which God had given, and which they found in the body of his epistle. These are the only traditions which the Church of God is called to regard.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here the apostle proceeds to a discourse of another kind, which is about their carriage to disorderly members in the church. And having before declared his confidence, 2Th 3:4, that they did and would do the things he commanded them, he now tells them what he commands; and because either it is a matter of great importance, or that whichthey would be backward in, he therefore speaks with great vehemence. When he spake in the former Epistle, 1Th 5:14, of warning the unruly, he then spake with greater mildness:
We exhort you, brethren, & c.; but now to withdraw from them is a harsher duty; or they having first warned them, if they reform not, next they are to proceed to withdraw from them. And this he now commands as that which he supposeth they might be backward to. the word properly signifies a command conveyed from another, so the apostle commands here
in the name of the Lord Jesus Christ. Though he had authority to command as an apostle, yet it was derived to him from Christ, and therefore he usually conjoins Christ with his exhortations and commands.
That ye withdraw yourselves from every brother; or avoid, as the word signifies, and is so rendered, 2Co 8:20. The word is used also, Gal 2:12, of Peters withdrawing himself from eating with the Gentiles; and rendered drawing back, Heb 10:38, alluding, as some think, there to a soldier that draws back from the battle; but here in the text to a mariner that steers his ship from the rocks; and so it implies the danger of not withdrawing, which may be the reason of the apostles so solemn command about it. And it is not from a heathen man, but a brother, one that is of the church; and it is every brother, let him be rich or poor, high or low, &c.; as he writes to the Corinthians, 1Co 5:11; If any man that is called a brother be a fornicator, & c.
That walketh disorderly: alluding, as some think, to soldiers who keep not their rank, not walking according to rule, or, as he expresseth it,
not after the tradition which he received of us. What is to be meant by tradition, is explained in the former chapter. And he cannot be understood to speak here of rites and ceremonies relating to church worship or order, as some imagine; the apostle doth in the following verses explain himself otherwise. But what is this withdrawing? Is it excommunication, the greater or the less? In a general sense it may be so called, for it is an abstaining from commnnion; but it is not so properly, for that is called putting away a person, a purging out the old leaven, 1Co 5:7, this is only a withdrawing from him; much less is it a delivering up to Satan, which the apostle required, 1Co 5:5, and himself inflicted upon Hymeneus and Alexander, 1Ti 1:20. The nature of the crime here mentioned will not bear that. It was not incest or blasphemy, as in the former instances, but only disorderly walking, which he specifies afterwards. And with respect to such the apostle required in the former Epistle warning only: Warn the unruly. And though this is something more, yet it implies not a casting a man out of the church, which is Christs visible kingdom, into Satans kingdom, for he is still to be admonished as a brother, as 2Th 3:15. And excommunication is the exerting an act of church power, as 1Co 5:4, whereof no mention is made here; or of an absolute rejection, which is elsewhere required, Tit 3:10. It seems then to be only a withdrawing from familiar converse and society, as 1Co 5:11; If any man that is called a brother be a fornicator, covetous, &c.; with such an one no not to eat; alluding to the custom of the Jews, who would not eat with the Gentiles; and by eating is expressed communion in Scripture, and profane writers also. And such communion is forbidden to such a brother, which the apostle allowed them to have with such sinners that were of the world, and not of the church, as 2Th 3:10, which cannot be meant of sacred communion. And familiarity with such a brother would harden him in his sins, and reflect dishonour upon religion, and endanger their infection, more than with a pagan, or infidel: which therefore the apostle forbids them to a brother, as he did the Corinthians mentioned before, as also the Romans, Rom 16:17. And which may be a step towards excommunication from spiritual communion, which is the greater punishment, especially if the brother be not hereby made ashamed, and reform his course, and doth not only now and then do a disorderly action, but
walketh disorderly, and that after warning also. Others think it is meant of excommunication, and judge not the reason against it to be cogent.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. we command youHereby heputs to a particular test their obedience in general to his commands,which obedience he had recognized in 2Th3:4.
withdrawliterally, “tofurl the sails”; as we say, to steer clear of (compare2Th 3:14). Some had given uplabor as though the Lord’s day was immediately coming. He hadenjoined mild censure of such in 1Th5:14, “Warn . . . the unruly”; but now that themischief had become more confirmed, he enjoins stricter discipline,namely, withdrawal from their company (compare 1Co 5:11;2Jn 1:10; 2Jn 1:11):not a formal sentence of excommunication, such as was subsequentlypassed on more heinous offenders (as in 1Co 5:5;1Ti 1:20). He says “brother,”that is, professing Christian; for in the case of unprofessingheathen, believers needed not be so strict (1Co5:10-13).
disorderlyPaul plainlywould not have sanctioned the order of Mendicant Friars, whoreduce such a “disorderly” and lazy life to a system. Callit not an order, but a burden to the community (BENGEL,alluding to the Greek, 2Th3:8, for “be chargeable,” literally, “be aburden”).
the traditionthe oralinstruction which he had given to them when present (2Th3:10), and subsequently committed to writing (1Th 4:11;1Th 4:12).
which he received of usSomeoldest manuscripts read, “ye received”; others,”they received.” The English Version readinghas no very old authority.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now we command you, brethren,…. The apostle is now come to the main thing itself he has in view in this part of the epistle, which is to encourage a regard to the discipline of God’s house; and to exhort this church to excommunicate, or remove from communion, all disorderly persons; and those who are to do this he points out, and calls upon, and even commands; and these are the fraternity, the “brethren”, the society of believers, all the members of the church; for to them to whom belongs the power of receiving members, to them only belongs the power of excluding offenders: the executive power lies in the hands of the elders or pastors of churches; they are the persons by whom the church receives or casts out members; but the power of judgment, or of determining who shall be received into, or who shall be removed from communion, lies in the church, and not in the pastors and elders only; whoever therefore take upon them to receive, or refuse, or cast out members of themselves, and at their own pleasure, act the part of Diotrephes, 3Jo 1:9. The authority for removing disorderly persons from communion is an apostolical command, “we command you”; who are the apostles of Christ, immediately sent by him, who had their mission and commission from him, and which were confirmed by miracles; these had a greater power and authority than the ordinary ministers of the word; they were the ambassadors of Christ, stood in his stead, represented him, and acted in his name; what they said, he spake by them; and it was all one as if he had spoke it himself: and that this might appear not to be of them, but of him, it is added,
in the name of our Lord Jesus Christ; that is, by his power and authority, if they had any regard to that, or to his honour and glory:
that ye withdraw yourselves from every brother that walketh disorderly; by a brother is meant, not one in a natural or civil sense, who is so by blood, or by neighbourhood, by being of the same country, or of the same human species, since all are of one blood; but one in an ecclesiastical sense, a church member, who is called a brother, though he may not be really a child of God, one of the brethren of Christ, or born of the Spirit; yet being a fellow citizen with the saints, and of the household of God externally, he bears this character; and such an one only is cognizable by a church, who have nothing to do to judge them that are without, only them that are within: and “every brother” in this sense falls under their notice; everyone that is a member, whether male or female, for this word includes both; and as the sisters, as well as the brethren, stand in the same relation, are in the same church state, partake of the same ordinances, and enjoy the same privileges, they are obliged to regard the same rules of the Gospel, and duties of religion, and, in case of disorder, to be withdrawn from: and this also regards every brother, of whatsoever state or condition, bond or free, high or low, rich or poor; no partiality is to be used, no preference to be given to one above the other; a poor member in a disorder is not to be bore hard upon, while a rich one is winked and connived at: and it also respects the brethren, whether private members, or officers of the church; for not only the former, but also the latter, when they walk disorderly, whether in the discharge of their office, or in any other part of their conduct, are liable to the notice and censure of the church: and which is only to be done when any of them “walk disorderly”; not for every disorder they are guilty of; there is no man lives without sin; and church members have their infirmities, and will have, as long as they are in the flesh, or in the body; and they are not to be made offenders for a word, or for a single disorder, or for the common infirmities of life; nor are the just to be set aside for a thing of nought, or a small offence, and that not continued in: it is one thing to be guilty of a disorder, and another thing to walk disorderly; which denotes a way, a course, a series of disorder, and proceeding on in it, a going from evil to evil, an increasing to more ungodliness; for walking is a progressive action, and disorderly persons do not stop, but grow worse and worse; for they take pleasure in their disorders; they choose their own ways, and delight in their abominations; the paths of sin are pleasant paths to them: and they are disorderly walkers, who pertinaciously and stubbornly continue in their disorders, notwithstanding the admonitions of private persons, and of the whole church; and of this sort there are such that walk disorderly in the world, in the commission of notorious and scandalous sins, such as uncleanness, intemperance, covetousness, c. and that walk disorderly in families as husbands that are not affectionate to their wives, and provide not for their household; and wives that are not in subjection to their husbands; parents that provoke their children to wrath; and children that are disobedient to their parents; masters who give not that which is fit and equal to their servants; and servants that despise their masters because they are brethren, when they should serve them the more cheerfully, because faithful and beloved: and also that walk disorderly in churches, that fill not up their places, but neglect attendance with the church, on the word and ordinances; and who are contentious and quarrelsome, and will not submit to the sentiments of those who are superior to them in number and sense; and likewise such who entertain bad notions and principles, derogatory to the grace of God, the person and offices of Christ, and the operations of the Spirit; who walk, not in the truth, nor according to the standard of the word of God; and especially such are designed here, who are busy bodies, and idle persons, who work not at all, but live at the tables, and upon the substance of others, as appears from 2Th 3:11. These act contrary to the order and decorum of nations, towns, and families, and to that which God has fixed among mankind; and to the example of God, and Christ as God, who work hither to and jointly together in Providence, and in the government of the world; and to the example which Christ, as man, has set, and to the example of the apostles, and to their commands: wherefore it follows,
and not after the tradition which he received of us; meaning either the Gospel of Christ, which being, preached was received, but the walk and conversation of some was not agreeably to it; or the ordinances of the Gospel, and the precepts of religion which the apostles delivered, and were received, and yet due attendance to them was not given; [See comments on 2Th 2:15], or rather that particular injunction concerning quietness, and doing their own business, and working with their own hands, 1Th 4:11. The Vulgate Latin version reads, “which they received of us”: the sense is the same; and the Ethiopic version, “and not according to the constitution we appointed them”. Now what is commanded to be done to such disorderly persons, by the church, even the whole fraternity, is to “withdraw” themselves from them; by which is meant, not only to distinguish themselves from them by an orderly and regular conversation, and a strict observance of Gospel discipline, which to do is very right; nor barely to curb and restrain the affections towards such persons, lest by carrying it as heretofore, in a kind, tender, and affectionate manner, they should take encouragement from hence to continue in their disorders, as tender parents keep in their affections, and from showing them to their children, when in disorder, and under their corrections, that they might not seem to countenance them in that which is evil, though this is also very proper; nor also merely to contract or shut up the hand to such persons, and refuse to distribute to then, living such an idle life, and in such a disorderly way, though this is what ought to be done; nor does this phrase only intend a forbidding such persons their houses and their tables, not suffering them to sit at the one, nor even to come into the other, not allowing any company and conversation with them, that they may have no opportunity of indulging their laziness and tale bearing, though so to serve them is highly just and reasonable; nor does it design only a suspension, or a debarring of them from the Lord’s table, which ought not to be done to any persons, while they continue in relation to the church, and members of it; but a removal of them from church communion, or an excommunication of them; which is sometimes expressed by rejecting persons, casting them out of the church, and putting them away, and here by withdrawing from them; which are all synonymous phrases, and intend exclusion from the communion of the church. And so the Ethiopic version here renders it, “that ye remove every brother”, c. From this passage we learn who they are that are to be excommunicated or removed from the communion of churches, all disorderly walkers what the act of excommunication is, it is a withdrawing from them, a separating them from the church, and its communion; and who they are that have the power to do it, the whole fraternity or body of the church; and also the authority for it, an apostolical command, in the name of Christ.
Fuente: John Gill’s Exposition of the Entire Bible
| Cautions to the Disorderly. | A. D. 52. |
6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. 7 For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; 8 Neither did we eat any man’s bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you: 9 Not because we have not power, but to make ourselves an ensample unto you to follow us. 10 For even when we were with you, this we commanded you, that if any would not work, neither should he eat. 11 For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. 12 Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. 13 But ye, brethren, be not weary in well doing. 14 And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 15 Yet count him not as an enemy, but admonish him as a brother.
The apostle having commended their obedience for the time past, and mentioned his confidence in their obedience for the time to come, proceeds to give them commands and directions to some who were faulty, correcting some things that were amiss among them. Observe, The best society of Christians may have some faulty persons among them, and some things that ought to be reformed. Perfection is not to be found on this side heaven: but evil manners beget good laws; the disorders that Paul heard of as existing among the Thessalonians occasioned the good laws we find in these verses, which are of constant use to us, and all others whom they may concern. Observe,
I. That which was amiss among the Thessalonians, which is expressed,
1. More generally. There were some who walked disorderly, not after the tradition they received from the apostle, v. 6. Some of the brethren were guilty of this disorderly walking; they did not live regularly, nor govern themselves according to the rules of Christianity, nor agreeably to their profession of religion; not according to the precepts delivered by the apostle, which they had received, and pretended to pay a regard to. Note, It is required of those who have received the gospel, and who profess a subjection to it, that they live according to the gospel. If they do not, they are to be counted disorderly persons.
2. In particular, there were among them some idle persons and busy-bodies, v. 11. This the apostle was so credibly informed of that he had sufficient reason to give commands and directions with relation to such persons, how they ought to behave, and how the church should act towards them. (1.) There were some among them who were idle, not working at all, or doing nothing. It does not appear that they were gluttons or drunkards, but idle, and therefore disorderly people. It is not enough for any to say they do no hurt; for it is required of all persons that they do good in the places and relations in which Providence has placed them. It is probable that these persons had a notion (by misunderstanding some passages in the former epistle) concerning the near approach of the coming of Christ, which served them for a pretence to leave off the work of their callings, and live in idleness. Note, It is a great error, or abuse of religion, to make it a cloak for idleness or any other sin. If we were sure that the day of judgment were ever so near, we must, notwithstanding, do the work of the day in its day, that when our Lord comes he may find us doing. The servant who waits for the coming of his Lord aright must be working as his Lord has commanded, that all may be ready when he comes. Or, it may be, these disorderly persons pretended that the liberty wherewith Christ had made them free discharged them from the services and business of their particular callings and employments in the world: where as they were to abide in the same calling wherein they were called of God, and therein abide with God,1Co 7:20; 1Co 7:24. Industry in our particular callings as men is a duty required of us by our general calling as Christians. Or perhaps the general charity there was then among Christians to their poor brethren encouraged some to live in idleness, as knowing the church would maintain them: whatever was the cause, they were much to blame. (2.) There were busy-bodies among them: and it should seem, by the connection, that the same persons who were idle were busy-bodies also. This may seem to be a contradiction; but so it is, that most commonly those persons who have no business of their own to do, or who neglect it, busy themselves in other men’s matters. If we are idle, the devil and a corrupt heart will soon find us something to do. The mind of man is a busy thing; if it be not employed in doing good, it will be doing evil. Note, Busy-bodies are disorderly walkers, such as are guilty of vain curiosity, and impertinent meddling with things that do not concern them, and troubling themselves and others with other men’s matters. The apostle warns Timothy (1 Tim. v. 13) to beware of such as learn to be idle, wandering about from house to house, and are not only idle, but tatlers also, and busy-bodies, speaking things which they ought not.
II. The good laws which were occasioned by these evil manners, concerning which we may take notice,
1. Whose laws they are: they are commands of the apostles of our Lord, given in the name of their Lord and ours, that is, the commands of our Lord himself. We command you, brethren, in the name of the Lord Jesus Christ, v. 6. Again, We command and exhort you by our Lord Jesus Christ, v. 12. The apostle uses words of authority and entreaty: and, where disorders are to be rectified or prevented, there is need of both. The authority of Christ should awe our minds to obedience, and his grace and goodness should allure us.
2. What the good laws and rules are. The apostle gives directions to the whole church, commands to those disorderly persons, and an exhortation to those in particular who did well among them.
(1.) His commands and directions to the whole church regard, [1.] Their behaviour towards the disorderly persons who were among them, which is thus expressed (v. 6), to withdraw themselves from such, and afterwards to mark that man, and have no company with him, that he may be ashamed; yet not to count him as an enemy, but to admonish him as a brother. The directions of the apostle are carefully to be observed in our conduct towards disorderly persons. We must be very cautious in church-censures and church-discipline. We must, First, Note that man who is suspected or charged with not obeying the word of God, or walking contrary thereto, that is, we must have sufficient proof of his fault before we proceed further. We must, Secondly, Admonish him in a friendly manner; we must put him in mind of his sin, and of his duty; and this should be done privately (Matt. xviii. 15); then, if he will not hear, we must, Thirdly, Withdraw from him, and not keep company with him, that is, we must avoid familiar converse and society with such, for two reasons, namely, that we may not learn his evil ways; for he who follows vain and idle persons, and keeps company with such, is in danger of becoming like them. Another reason is for the shaming, and so the reforming, of those that offend, that when idle and disorderly persons see how their loose practices are disliked by all wise and good people they may be ashamed of them, and walk more orderly. Love therefore to the persons of our offending brethren, even when we hate their vices, should be the motive of our withdrawing from them; and even those who are under the censures of the church must not be accounted as enemies (v. 15); for, if they be reclaimed and reformed by these censures, they will recover their credit and comfort, and right to church-privileges as brethren. [2.] Their general conduct and behaviour ought to be according to the good example the apostle and those who were with him had given them: Yourselves know how you ought to follow us, v. 7. Those who planted religion among them had set a good example before them; and the ministers of the gospel should be ensamples to the flock. It is the duty of Christians not only to walk according to the traditions of the apostles, and the doctrines they preached, but also according to the good example they set before them, to be followers of them so far as they were followers of Christ. The particular good example the apostle mentions was their diligence, which was so different from what was found in the disorderly walkers he takes notice of: “We behaved not ourselves disorderly among you (v. 7), we did not spend our time idly, in idle visits, idle talk, idle sports.” They took pains in their ministry, in preaching the gospel, and in getting their own living. Neither did we eat any man’s bread for nought, v. 8. Though he might justly have demanded a maintenance, because those who preach the gospel may of right expect to live by the gospel. This is a just debt that people owe to their ministers, and the apostle had power or authority to have demanded this (v. 9); but he waived his right from affection to them, and for the sake of the gospel, and that he might be an example for them to follow (v. 9), that they might learn how to fill up time, and always be employed in something that would turn to good account.
(2.) He commands and directs those that live idle lives to reform, and set themselves to their business. He had given commandments to this purport, as well as a good example of this, when he was among them: Even when we were with you, this we commanded you, that if any man would not work neither should he eat, v. 10. It was a proverbial speech among the Jews, He who does not labour does not deserve to eat. The labourer is worthy of his meat; but what is the loiterer worthy of? It is the will of God that every man should have a calling, and mind his calling, and make a business of it, and that none should live like useless drones in the world. Such persons do what in them lies to defeat the sentence, In the sweat of thy face shalt thou eat thy bread. It was not the mere humour of the apostle, who was an active stirring man himself and therefore would have every body else to be so too, but it was the command of our Lord Jesus Christ, that with quietness we work, and eat our own bread, v. 12. Men ought some way or other to earn their own living, otherwise they do not eat their own bread. Observe, There must be work or labour, in opposition to idleness; and there must be quietness, in opposition to being busy-bodies in other men’s matters. We must study to be quiet, and do our own business. This is an excellent but rare composition, to be of an active yet quiet spirit, active in our own business and yet quiet as to other people’s.
(3.) He exhorts those that did well not to be weary in well-doing (v. 13); as if he had said, “Go on and prosper. The Lord is with you while you are with him. See that whatever you do, that is good, you persevere therein. Hold on your way, and hold out to the end. You must never give over, nor tire in your work. It will be time enough to rest when you come to heaven, that everlasting rest which remains for the people of God.“
Fuente: Matthew Henry’s Whole Bible Commentary
Now we command you ( ). Paul puts into practice the confidence expressed on their obedience to his commands in verse 4.
In the name of the Lord Jesus Christ ( ).
Name () here for authority of Jesus Christ with which compare
through the Lord Jesus ( ) in 1Th 4:2. For a full discussion of the phrase see the monograph of W. Heitmuller, Im Namen Jesu. Paul wishes his readers to realize the responsibility on them for their obedience to his command.
That ye withdraw yourselves ( ). Present middle (direct) infinitive of , old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with and the ablative). In 2Co 8:20 the middle voice () means taking care.
From every brother that walketh disorderly ( ). He calls him “brother” still. The adverb is common in Plato and is here and verse 11 alone in the N.T., though the adjective , equally common in Plato we had in 1Th 5:14 which see. Military term, out of ranks.
And not after the tradition ( ). See on 2:15 for .
Which they received of us ( ). Westcott and Hort put this form of the verb (second aorist indicative third person plural of , the – form instead of –, with slight support from the papyri, but in the LXX and the Boeotian dialect, Robertson, Grammar, pp. 335f.) in the margin with (ye received) in the text. There are five different readings of the verb here, the others being , , .
Fuente: Robertson’s Word Pictures in the New Testament
Withdraw yourselves from [ ] . Stellesqai, P o. In the active voice, to place, arrange, equip : in the middle voice, to provide for, take care. See 2Co 8:20. Here with ajpo from, to place one’s self away from.
Disorderly [] . This adverb, the verb ajtaktew, and the adjective ataktov are found only in Paul, and only in the Thessalonian Epistles. See on 1Th 5:14.
Fuente: Vincent’s Word Studies in the New Testament
1) “Now we command you, brethren” (parangellomen de humin, adelphoi) “now we charge you all brethren”, This is an exhortation of direct address, as brother appeals to brother, on common matters of Divine interest, 1Co 3:9; 1Co 4:1-2.
2) “In the name of our Lord Jesus Christ” (en onomati tou kuriou lesou Christou) “In (the) name of the Lord Jesus Christ”, or as authorized, or taught by the Lord Jesus Christ. Paul preached and exhorted in “the doctrines of Christ”, Gal 1:11-12; Col 3:17; 2Jn 1:9.
3) “That ye withdraw yourselves” (stellesthai humas) that you all (are to) draw back yourselves” “separate yourselves from the company of”, especially in the sense of Church fellowship, not to seem to sanction sin, 1Co 5:9-11; 2Co 6:14-17.
4) “From every brother that walketh disorderly” (apo pontos adelphou ataktos peripatountos) “from every brother walking idly”, wobbly, in a morally unstable way, Php_3:17-18; Rom 16:17-18.
5) “And not after the tradition” (kai me kata ten paraclosin) “and not according to the tradition”, manner of Christian walk, pattern of conduct, or behavior; which Paul had set before them, 1Th 2:1-12.
6) “Which he received of us” (hen parelabete par’ humon) “which he had or received from us”, Eph 4:11; Eph 5:15-18; 1Th 4:1; 1Th 4:12; 1Jn 2:6.
Fuente: Garner-Howes Baptist Commentary
He now proceeds to the correcting of a particular fault. As there were some indolent, and at the same time curious and prattling persons, who, in order that they might scrape together a living at the expense of others, wandered about from house to house, he forbids that their indolence should be encouraged by indulgence, (700) and teaches that those live holily who procure for themselves the necessaries of life by honorable and useful labor. And in the first place, he applies the appellation of disorderly persons, not to those that are of a dissolute life, or to those whose characters are stained by flagrant crimes, but to indolent and worthless persons, who employ themselves in no honorable and useful occupation. For this truly is ἀταξία, ( disorder, (701)) — not considering for what purpose we were made, and regulating our life with a view to that end, while it is only when we live according to the rule prescribed to us by God that this life is duly regulated. Let this order be set aside, and there is nothing but confusion in human life. This, also, is worthy to be noticed, lest any one should take pleasure in exercising himself apart from a legitimate call from God: for God has distinguished in such a manner the life of men, in order that every one may lay himself out for the advantage of others. He, therefore, who lives to himself alone, so as to be profitable in no way to the human race, nay more, is a burden to others, giving help to no one, is on good grounds reckoned to be ἄτακτος, ( disorderly.) Hence Paul declares that such persons must be put away from the society of believers, that they may not bring dishonor upon the Church.
6 Now we command you in the name. Erasmus renders it — “ by the name,” as if it were an adjuration. While I do not altogether reject this rendering, I, at the same time, am rather of opinion that the particle in is redundant, as in very many other passages, and that in accordance with the Hebrew idiom. Thus the meaning will be, that this commandment ought to be received with reverence, not as from a mortal man, but as from Christ himself; and Chrysostom explains it in this manner. This withdrawment, (702) however of which he speaks, relates — not to public excommunication but to private intercourse. For he simply forbids believers to have any familiar intercourse with drones of this sort, who have no honorable means of life, in which they may exercise themselves. He says, however, expressly — from every brother, because if they profess themselves to be Christians they are above all others intolerable, inasmuch as they are, in a manner, the pests and stains of religion.
Not according to the injunction — namely, that which we shall find him shortly afterwards adding — that food should not be given to the man that refuses to labor. Before coming to this, however, he states what example he has given them in his own person. For doctrine obtains much more of credit and authority, when we impose upon others no other burden than we take upon ourselves. Now he mentions that he himself was engaged in working with his hands night and day, that he might not burden any one with expense. He had, also, touched somewhat on this point in the preceding Epistle — to which my readers must have recourse (703) for a fuller explanation of this point.
As to his saying, that he had not eaten any one’s bread for naught, he assuredly would not have done this, though he had not labored with his hands. For that which is due in the way of right, is not a thing that is gratuitous, and the price of the labor which teachers (704) lay out in behalf of the Church, is much greater than the food which they receive from it. But Paul had here in his eye inconsiderate persons, for all have not so much equity and judgment as to consider what remuneration is due to the ministers of the word. Nay more, such is the niggardliness of some, that, though they contribute nothing of their own, they, envy them their living, as if they were idle men. (705) He, also, immediately afterwards declares that he waived his right, when he refrained from taking any remuneration, by which he intimates, that it is much less to be endured, that those, who do nothing, shall live on what belongs to others. (706) When he says, that they know how they ought to imitate, he does not simply mean that his example should be regarded by them as a law, but the meaning is, that they knew what they had seen in him that was worthy of imitation, nay more, that the very thing of which he is at present speaking, has been set before them for imitation.
(700) “ Il defend aux Thessaloniciens d’entretenir par leur liberalite ou dissimulation l’oisiuete de telles gens;” — “He prohibits the Thessalonians from encouraging by their liberality or dissimulation the indolence of such persons.”
(701) “ Desordre et grande confusion;” — “Disorder and great confusion.”
(702) “ Ceste separation ou retirement;” — “This separation or withdrawment.”
(703) See Calvin on I Thessalonians; 2:9-12. — fj.
(704) “ Les Docteurs et Ministres;” — “Teachers and ministers.”
(705) “ Comme s’ils viuoyent inutiles et oiseux;” — “As if they lived uselessly and idly.”
(706) “ Viuent du labeur et bien d’autruy;” — “Should live on the labor and substance of others.”
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
2Th. 3:6. Walketh disorderly.Falling out of the ranks and desertion of the post of duty are grave faults, which if the esprit de corps do not prevent it must be punished by treating the defaulter as one who has discredited his comrades in arms.
2Th. 3:7. We behaved not ourselves disorderly among you.We never lived an undisciplined life among you. Men will bear the sharp rebukes of a martinet, even when they observe that he is as much under discipline as he would have the youngest recruit, as the lives of men like Havelock and Gordon testify.
MAIN HOMILETICS OF THE PARAGRAPH.2Th. 3:6-7
Christian Consistency.
The apostle commended with a warm-hearted eulogy whatever was good in the Thessalonians, but he was not less faithful in administering rebuke when it was needed. A number of the converts, not sufficiently pondering the words of the writer, were carried away with the delusion that the second advent of Christ would take place immediately, and they abandoned all interest in the practical duties of lifean error that has been often repeated since, with similar results. Fearing the mischief would spread, and seeing that all previous warnings were disregarded, the apostle in these verses treats the mistaken enthusiasts with unsparing condemnation. Disorder must be crushed and consistency preserved.
I. Christian consistency is in harmony with the highest teaching.After the tradition which he [or they] received of us (2Th. 3:6). The rules of Christian consistency were clearly laid down in the traditions or doctrines taught by the apostles, and were enforced with all the weight and sanction of divine authority. To violate these rules is to walk disorderlyto break the ranks, to fall out of line. The value of the individual soldier is the degree in which he keeps in order and acts in perfect harmony and precision with the rest of the regiment. A breach of military rule creates disaster. Let the believer keep the divine law, and the law will keep him.
The heavens themselves, the planets and this centre,
Observe degree, priority, and place,
Insisture, course, proportion, season, form,
Office and custom, in all line of order.
Shakespeare.
II. Christian consistency is enforced by apostolic example.For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you (2Th. 3:7). The apostles illustrated what they taught, by a rigid observance of the rules they imposed on others. Precept was enforced by practice. While the preachers laboured among the Thessalonians, the influence of their upright examples kept the Church in order. Much depends upon the conduct of a leader in Church or State. It is said of a certain military commander on taking charge of an army that had been somewhat lax in discipline: The presence of a master-mind was quickly visible in the changed condition of the camp. Perfect order now reigned. He was a rigid disciplinarian, and yet as gentle and kind as a woman. He was the easiest man in our army to get along with pleasantly, so long as one did his duty, but as inexorable as fate in exacting its performance. He was as courteous to the humblest private who sought an interview for any purpose as to the highest officer under his command.
III. Christian consistency is to be maintained by separation from the lawless.Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly (2Th. 3:6). If all efforts to recover the recalcitrant fail, then the Church has the highest authority for separating completely from the society and fellowship of such. Continued communion with them would not only seem to condone their offence, but destroy discipline, and put an end to all moral consistency. Such a separation from the unruly would be more marked in the early Church, when there was only one Christian community, and when the brethren were noted for their affectionate attachment to each other.
Lessons.Christian consistency
1. Is defined by the highest law.
2. Avoids association with evil.
3. Is a reproof and pattern to the unbelieving.
GERM NOTES ON THE VERSES
2Th. 3:6-7. The Disorderly in Church Life
I. Violate the rules that give compactness and strength to all Church organisation.
II. Ignore the highest examples of moral consistency.
III. Should be faithfully warned and counselled.
IV. If incorrigible, should be excluded from the privileges of Christian fellowship.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Text (2Th. 3:6)
6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received of us.
Translation and Paraphrase
6.
But we command you, brethren, by the name (and therefore by the authority) of the Lord Jesus Christ, that you (refuse to associate with and) withdraw yourselves from every brother (any Christian) who is walking (and conducting his daily life) in a disorderly manner (like a soldier out of the ranks,) and (is) not (walking) according to the traditions which ye received from us.
Notes (2Th. 3:6)
1.
In 2Th. 3:4 Paul expressed confidence that the Thessalonians would obey his commands. Now he gives one. Dont associate with Christians who wont work.
2.
Walking disorderly in this verse applies to a refusal to work. See 2Th. 3:11-12.
3.
This command is not addressed to an evangelist, or bishop, or elder, but to the brethren, the whole church.
4.
The command is given in the name of Christ, that is, by His authority. Paul did not give this command on the authority of his own likes and dislikes.
5.
There are several types of sinners mentioned in the New Testament, from whom we are to withdraw ourselves. In every case these are (professed) church members who do these things. We cant withdraw ourselves from all the sinners in the world without going out of the world, but certain things are not to be tolerated if one who is called our brother (fellow-Christian) does them.
(1)
Rom. 16:17Avoid those which cause divisions and teach doctrine contrary to that which we have learned.
(2)
1Co. 5:11Do not keep company with a Christian brother who is a fornicator, covetous, idolater, railer, drunkard, or extortioner.
(3)
1Ti. 6:5Withdraw from those who will not consent to the words of Christ, but dispute perversely, and think that godliness is a way of gain.
(4)
2Jn. 1:10Receive not into your houses those who bring not the true doctrine about Christ.
(5)
Mat. 18:15-17Reject those who wrong you, if they will not make it right after you go and tell them.
(6)
2Th. 3:6; 2Th. 3:10-12Withdraw from church members who will not work. 2Th. 3:14.
6.
The word disorderly means out of the ranks (often used to refer to soldiers out of the ranks), disobedient to the prescribed order or rule, irregular. The same word is used in 2Th. 3:11. In this chapter it refers to those who would not work but were busybodies, meddling in other peoples business.
7.
Notice carefully that we are only to withdraw from those who walk disorderly. Walk is a present participle, indicating a continuous manner of conduct. There is a great deal of difference between an occasional lapse in doing our duty to God and in walking that way consistently.
8.
Concerning the traditions which Paul insisted that they obey, see the notes on 2Th. 2:15.
Fuente: College Press Bible Study Textbook Series
(6) We command you.The practical conclusion of the letter. These words take up the expression in 2Th. 3:4, Ye will do the things which (at any time) we command you; now the thing which we command you is this.
In the name of our Lord.To do anything in a persons name seems to mean, in the first instance, the actual pronouncing of the name in the performance of the actionto do it name on lip, just as to come in a rod (1Co. 4:21) literally means rod in hand. Thus, miracles are commonly said to be performed in the name of the Lord, viz., with the audible repetition of His name (for instance, Mat. 7:22, Mar. 16:17; Luk. 10:17); and for examples of the way in which the name was literally so used, we may refer to Act. 3:6; Act. 9:34; Act. 19:13in the last case the name being employed as a mere incantation or charm. See also Php. 2:10, where, as the adoration paid to Jesus Himself is the point, the phrase must mean, mentioning the name of Jesus, every knee shall bow. From this mention of the name in performing an action, our phrase assumes, at any rate, two distinct meanings: (1) As in Col. 3:17, it implies an invocation or attestation of the person named, or a recognition of his presence and interest in the matter, in which sense it has passed into the common language of Christianity, into legal formulas, &c. (2) Here, and usually, it means a claim to the authority of the person namedto act officially as his representative with full powers. (See Notes on Joh. 14:13; Joh. 14:26.) Thus the prophets spoke in the name of the Lordi.e., as His authoritative exponents (Jas. 5:10); St. Paul commands (Act. 16:18), and retains a mans sins (1Co. 4:5) in the name of the Lordi.e., as His official spokesman or ambassador; the priests are to administer the unction of the sick with like authority (Jas. 5:14-15). So here, the Thessalonians are not to think that in disobeying St. Pauls injunctions they are rebelling against a mere human authority; Christ Himself speaks to them through St. Pauls lips. Yet, commanding with all this tremendous authority, they are still but brethren (Mat. 23:8).
Withdraw yourselves.The striking word here used is (in its simple form) only found besides in 2Co. 8:20 : avoiding this. In a still more striking compound, it occurs in Act. 20:20; Act. 20:27; Gal. 2:12; Heb. 10:38. It is a metaphor from the language of strategy a cautious general shrinking from an encounter and timidly drawing off under cover. Perhaps, we might illustrate it by the familiar English fight shy of every brother. A social excommunication rather than ecclesiastical seems chiefly meant, though the latter might perhaps be involved.
From every brotheri.e., every Christian. It was impossible to be so strict about the outside world. (Comp. 1Co. 5:10-11.) The man still remains a brother (2Th. 3:15).
Disorderly.The word is rendered unruly in 1Th. 5:14, and is possibly suggested by the military metaphor above. It means properly out of rank. The kind of irregularity which is meant is made clear by 2Th. 3:10-11. The worthy Bengel quaintly makes this an opportunity for denouncing the Mendicant Orders: An order of mendicants, then, is not an order; if the Thessalonians had bound themselves to it by a vow, what would St. Paul have said?
The tradition.See Note on 2Th. 2:15. The word must imply systematic and definite teaching; and we see here again that a clear code of ethics was part of the apostolic catechism. (See Note on 1Th. 4:1)
He received.The best rendering is, which they receivedi.e., all the brethren who walked disorderly. The word receive is the regular correlative to tradition or deliver. (See, e.g., Mar. 7:4; 1Co. 11:23; Gal. 1:9; Col. 2:6.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Charge that idlers be required to become industrious or be disowned, 2Th 3:6-15.
When the apostle first came to Thessalonica he gave an example of manual labour, and gave special charge to his converts to be models of industry. This charge was made necessary, evidently, from the fact that some of his converts were from among the class of idlers, and needed the most stringent instruction that to be a Christian was to be a faithful performer of every secular and industrial duty. Yet as the gospel opened the hearts of the wealthier portion to liberal charities, the temptation became strong, after Paul’s departure, for the idler to avail himself of these means of support in idleness. The apostle, therefore, in his first epistle, (1Th 4:11-12,) gave them a gentle admonition. This failing, he now, in the most authoritative style, requires that these brethren correct or be disowned. He recalls his own example and previous precepts, and concludes with this solemn direct appeal to them.
Many standard commentators, as Olshausen, Lunemann, and Alford, maintain that the expectation of the immediate advent was the main cause of this idleness. But the only ground for such a supposition is the fact of the coexistence of the two things, namely, the expectation and the idleness. There is not one syllable in either epistle that connects the two things as cause and effect. On the contrary, the whole aspect of the case is the reverse. The idleness existed previous to the existence of the expectation. Paul exerted example and precept, at his first appearance among them, against it. In the first epistle the excitement of expectation had not risen, and yet the idleness existed. Nor does the quality of this idleness suit the expectation of an immediate advent. It was not a solemn giving over of business, and attending exclusively to religions exercises; nor even an overdone religious dissipation; but a lounging and gadding spirit of meddlesome gossip, impudently devouring the charities of the Church. Nor does St. Paul refer to the palpable inconsistency of such a spirit and conduct with the expectation of the immediate judgment, but grounds his solemn charge on the very nature of Christian duty, as if purposing to place honest secular industry permanent and regular attention to business among the cardinal virtues of Christianity.
Two periods of excitement in expectation of the advent on a specified day are memorable in American religious history. In the latter of these, which occurred within our own memory, there was an intense religious excitement, but no relaxation of business, and no increase of secular idleness. The evangelical Churches, especially those most exposed to the excitement, received large accessions of converts, followed by an immense diminution the year following. In a former generation in New England, under the preaching of an eloquent divine, named Austin, a day was fixed and a great excitement rose. The appointed day happened, in fact, to be characterized by a great darkness. The Legislature of Connecticut, it is said, was in session, and its members were in no little commotion. But the presiding officer addressed them substantially in the following terms: “Let us keep order, gentlemen; the judgment-day can find us in no better business than the discharge of our regular duties.”
Fuente: Whedon’s Commentary on the Old and New Testaments
6. Command you An authoritative phrase, in Greek terms which are used by kings to their subjects or generals to their soldiers. These are now, our apostolic orders, solemnly enforced by being in the name of our Lord Jesus Christ. These are his orders, by his representative apostle. Paul commences, severely, with charge to the Church to deal with the offenders, 6-11; delivers but a brief charge to the offenders themselves, 12, as he had on former occasions pretty much said his say to them; and then encourages the liberal part of the Church to continued duty, 13, 14.
Withdraw yourselves The Christian people were to note, (2Th 3:14,) specialize, the individual, and withdraw themselves from any recognition or intercourse by which he was acknowledged as belonging to the Christian body a passive expulsion of the offender. It was thus signified that no idler, able to work, yet sponging upon the industry of others, could be an accepted Christian.
Disorderly Like a soldier wandering out of the ranks, and so destroying discipline.
Tradition See note on 2Th 3:15.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now we command you, brothers and sisters, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother or sister who walks disorderly, and not after the tradition that they received from us.’</p
This final injunction is stern. Paul was so concerned for the reputation of the church that he commanded withdrawal from any who brought a stain upon it. And it was in the name of Christ that he commanded it, for it was that that would be sullied. He could have used no stronger words. To command in a name put all the authority of that name behind the command. The command was basically from Christ Himself. ‘Disorderly’ refers to a failure to keep in rank. They were behaving wildly and foolishly. They were not following the ways that Paul and his companions had laid down. The following verses show that the particular failure in mind was the way in which they failed to work for their own living, tending rather to take advantage of the generosity of others, so that they could act as busybodies in the church, snooping into things, engaging in carping open criticism, and generally being a nuisance.
Fuente: Commentary Series on the Bible by Peter Pett
Exhortations to Work: Readiness of Body Paul then deals with the issue of idleness among some of the brethren in the church. As in his first epistle to the Thessalonians, Paul does not immediately present their errors to them, but rather, prepares them to receive his correction by first giving them a positive note of encouragement and clarification of doctrine. This passage emphasizes a readiness of body for Christ’s Second Coming.
In 2Th 3:6-15 he charges the believers to remove themselves from every brother who is walking disorderly and idle (2Th 3:6). Paul then gives himself as an example of proper work ethics (2Th 3:7-10). He then informs them of the negative report that he has heard concerning idleness among some members of their congregation (2Th 3:11). He charges them to work quietly with their hands and not be weary in well doing (2Th 3:12-13). He then repeats his charge a second time for to remove themselves from such idle people (2Th 3:14-15).
Idleness in the Church – Note how a passage on idleness follows a message of Jesus’ return here in this epistle. Many people have predicted the Lord’s return and they have become idle. For example, I met two ladies in 1983, Gene Shepherd and Francis Scott, who would spend half a day sitting at a restaurant prophesying and not be at home keeping house. They had become idle. They eventually began to prophesy and tell others that Jesus was coming on a certain day.
Paul Uses Himself as an Example – When Paul, the apostle, began a new work, he did not live off of the new believers’ offerings, but worked and supported himself and them in order to be an example to the new believers. Later, in established churches, at Corinth (2 Corinthians 8-9) and Philippi (Philippians 4), Paul began to receive gifts from them and thus, he taught them how to give and receive. Thus, he is able to use himself as an example in 2Th 3:6-10 of how to prepare for Christ’s Second Coming.
In this passage of Scripture Paul explains how he laboured among them, not eating anyone’s bread for free. He did this in order to demonstrate good work ethics. We know that he did receive love gifts from the believers in Philippians while in Thessalonica.
Php 4:15-16, “Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity.”
Paul expressed the same motive for working with his hands to the Ephesians, which was to be an example to them of good work ethics.
Act 20:34-35, “Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.”
Goodspeed, citing Justin Martyr, makes an important note that the Jewish rabbis taught without pay, while the Greek lecturer expected a fee from his class. [40]
[40] Justin Martyr writes, “I left him and betook myself to another, who was called a Peripatetic, and as he fancied, shrewd. And this man, after having entertained me for the first few days, requested me to settle the fee, in order that our intercourse might not be unprofitable.” ( Dialogue of Justin 2.3) See Edgar J. Goodspeed, An Introduction to the New Testament (Chicago, Illinois: University of Chicago Press, 1937), 49.
2Th 3:8 Comments – In his book God’s Armor Bearer: Book II, Terry Nance says that the Lord revealed to him the key to seeing the fulfillment of the call of God on his life. It is by intimacy, pregnancy, travail and birth. He explains that spiritual birth on this earth follows the same pattern as natural birth. As we become intimate with God, He plants within us a seed that we nurture and develop into His plan and purpose for our lives. As we labour and travail to follow this plan, we will see the manifestation of His plan for our lives. Paul understood this principle, as he alludes to it in this verse. [41] Paul refers to his labour and travail for the churches in other passages (Gal 4:19, 1Th 2:9).
[41] Terry Nance, God’s Armor Bearer: Book II (Tulsa, OK: Harrison House, Inc., c1994), 19-21, 25.
Gal 4:19, “My little children, of whom I travail in birth again until Christ be formed in you,”
1Th 2:9, “For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.”
2Th 3:11 Word Study on “walk” Strong says the Greek word (G4043) literally means, “to tread all around, to walk at large,” and figuratively, “to live, deport oneself, follow.”
2Th 3:11 Word Study on “disorderly” – Strong says the Greek word (G814) literally means, “irregularly.”
2Th 3:11 Word Study on “busybodies” Strong says the Greek word (G4020) means, “to work all around, bustle about, meddle.”
Comments – It means working oneself to try and get out of hard work.
1. Thayer “To bustle about useless, busy oneself with needless matters.”
2. Webster A busybody is “A person who mixes into other people’s affairs.”
2Th 3:12 “that with quietness they work” Comments – A man who will set his mind on work will not be as prone to think and gossip about others.
2Th 3:12 “that with quietness they work” – Comments A person cannot get much work done with a lot of talking going on.
Illustration – A man on the job site at the M&O Waste Management Company shop worked hard, said very little and was recognized for his hard labour.
Pro 14:23, “In all labour there is profit: but the talk of the lips tendeth only to penury.”
2Th 3:12 “and eat their own bread” – Comments Eat the fruit of their labour (Ecc 2:24), and not live off of other people.
Ecc 2:24, “There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God.”
Fuente: Everett’s Study Notes on the Holy Scriptures
A warning against disorderly conduct, with Paul’s example of right living:
v. 6. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.
v. 7. For yourselves know how ye ought to follow us; for we behaved not ourselves disorderly among you,
v. 8. neither did we eat any man’s bread for naught, but wrought with labor and travail night and day that we might not be chargeable to any of you;
v. 9. not because we have not power, but to make ourselves an ensample unto you to follow us.
v. 10. For even when we were with you, this we commanded you, that if any would not work, neither should he eat.
v. 11. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.
v. 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. The apostle has fully characterized the members of the Christian congregations as they should be. That he was not offering his own personal suggestions and opinions appears from the crisp sentence which he here inserts: But we charge you, brethren, in the name of our Lord Jesus Christ to withdraw yourselves from every brother walking disorderly and not according to the instruction which you received from us. It is a serious matter which Paul has broached and one which his tone brings out very sharply. The name, the honor of the Lord Jesus Christ Himself demand this form of procedure. If there is any brother, any person that has joined the congregation and wishes to be considered a member, but nevertheless conducts himself without any regard to the order established by the will of the Lord, ignoring the plain rules of conduct which the instruction of Paul had conveyed to them all, then the faithful members should withdraw from him, they should signify to him that fellowship with him must cease unless he returns to his senses and signifies his intention of observing the rules of life which obtain in the Christian Church by the will of God. Church discipline, as prescribed in Mat 18:1-35, must be applied in all cases of deliberate disorderly conduct, of willful disregard of the plainly expressed will of God, especially in cases of flagrant sins and vices, 1Co 5:11. In this case the apostle had in mind chiefly the refusal to work, to perform the labor demanded by every man’s temporal calling, as the context shows.
This thought is brought out by the apostle’s reference to his own example: For yourselves know how you ought to imitate us, for we did not walk disorderly among you, nor did we eat bread with any one for nothing, but in toil and misery, working night and day, that we might not be burdensome to any of you; not that we did not have the power, but that we might present ourselves a pattern to you to imitate us. Paul’s manner of life and conduct in the midst of the Thessalonians was a matter of common knowledge; he had hidden nothing from them, he had not loafed nor conducted himself disorderly in any manner. He had not sought free meals, he had not depended upon them for his subsistence. It was the special boast of St. Paul, for which he adduces a reason also in this instance, that he wanted to make his way, earn his own living, while preaching the Gospel in any city. He had therefore probably, in Thessalonica as he had done in other cities, practiced his trade as tent-maker, working at such times as he could not reach the people with preaching. It was a hard life, as he himself says, one full of hard toil and misery, a life which kept him busy practically night and day. But his object was attained, he was not a burden to a single member of the congregation. But here the apostle is careful to meet a probable misunderstanding which might harm the work of other teachers that could not possibly follow his method of double work. He did all this, not because he would not have had authority and power to demand the means of subsistence, a decent livelihood, from them, but because he felt that their circumstances required just such an example and pattern as he was setting them. He could and did frankly and unhesitatingly ask the Thessalonians to imitate him in this respect. His conduct could serve as a lesson to them, which they would do well to heed; he wanted to train them by his own example. See 1Co 9:7-15.
This feature of the Thessalonian character had struck the attention of the apostle even when he was laboring in their midst: For even when we were with you, this charge we gave to you, that if any one does not want to work, neither shall he eat. For we hear of some of you walking disorderly, in no way busy with work, but busybodies. But to such we give the charge and exhort them in the Lord Jesus Christ that, working with quietness, they should eat their own bread. God wants no idleness, He commands every man to eat his bread in the sweat of his face, Gen 3:19. A man that is persistently idle, that refuses to work, should therefore also be excluded from the legitimate fruit of labor, the food necessary to sustain the body. In addition to this general principle, however, which the apostle had taught during his stay among them, the present situation, from the reports which reached him, made it necessary to repeat his charge with emphasis. The life of the idler, of the loafer, is disorderly. And let no man come with the feeble rejoinder that all work and no play makes Jack a dull boy; for at the present time the underproduction of the necessities of life is largely due to the steadily diminishing number of working-hours, a number altogether out of proportion to the hours devoted to relaxation and recuperation. There is today, as it was in Thessalonica, too much idleness, and the devil finds work for idle hands to do. A little more thought for the welfare of the country as a whole and a little less thought of supposed personal convenience is very necessary at this time. Instead of being busily engaged in the work of their calling and devoting the energy of their thoughts to producing the best that is in them, too many people are busybodies, officious meddlers, fussy interferers. The charge of St. Paul therefore rings out today with the same force which characterized his earnestness in the first century. He is still charging and exhorting all men, especially all believers, in the name of the Lord Jesus Christ, to attend to their work with all quietness and earn their maintenance honestly. Faithful and diligent labor, under the blessing of God, will always bring the necessities of life. Note: In our days also busybodies, impertinent meddlers with other people’s business, newsmongers and telltales, are an abominable race, “the curse of every neighborhood where they live, and a pest to religious society. ” The words of the apostle with regard to such may well be transcribed by stating that every person should keep two points in mind so far as temporal affairs are concerned: first, to mind his own business; secondly, not to interfere with that of the other person.
Fuente: The Popular Commentary on the Bible by Kretzmann
2Th 3:6. St. Paul, 1Th 4:11-12 had ordered the idle persons among them to work and maintain themselves in a creditable manner. As his directions had not been complied with, but, instead of reforming, they were rather grown worse, he here repeats what he had there said; rebuking with more severity such idle and officious persons as were a scandal to Christianity, and troublesome in civil society.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Th 3:6 . ] An application of the general , 2Th 3:4 , to a special case.
. .] belongs to , not to what follows. A solemn reference to the high authority for this injunction. Comp. 1Co 5:4 .
] to withdraw himself from every one, to avoid his company . Comp. , Gal 2:12 , and , Heb 10:38 .
] see on 1Th 5:14 .
, . . .] refers not to instruction by the example of the apostle (Chrysostom, Theodoret, Oecumenius, Theophylact, Hofmann), which is first mentioned in what follows, but to the definite instruction which the apostle had given to them orally , during his presence at Thessalonica (comp. 2Th 3:10 ; 1Th 4:11 ), and then confirmed by writing (1Th 4:11-12 ).
] A well-known constructio ad sensum adapted to the collective form . See Khner, II. p. 42.
On the verbal form, comp. Sturz, de dial. Alex. p. 60; Lobeck, ad Phryn. p. 349.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2Th 3:6-15 . Dehortation from a disorderly and idle life in the church. Paul had already touched upon this subject in his First Epistle (1Th 4:11-12 , 1Th 5:14 ). But here it is more expressly treated, and also with greater severity, because, without doubt, in the restless and fanatical excitement of spirits on account of the advent, this evil had greatly increased instead of diminishing. Paul represents the core of the church as free from this fault; he exhorts them to withdraw themselves from every Christian brother living disorderly, in order to bring him to shame and amendment. Only in 2Th 3:12 does he direct his apostolic word to the erring brethren themselves.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2. 2Th 3:6-16
He gives impressive directions as to the treatment of those, who will not desist from a pragmatical idleness
6Now [But]20 we command you, brethren, in the name of our21 Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh [walking, ] disorderly, and not after the tradition [according to the instruction]22 which he [they]23 received of [from, ] us. 7For yourselves know how ye ought to follow [imitate]24 us; for we behaved not ourselves disorderly [were not disorderly, ] among you; 8Neither did we eat any mans bread [bread from any one, ] for nought, but wrought with labor and travail night and day [but in toil and travail, working night and day],25 that we might not be chargeable [burdensome]26 to any of you: 9Not because we have not power [authority],27 but to make ourselves an ensample unto you to follow us [that we might give ourselves for a pattern unto you to imitate us].28 10For even [For also],29 when we were with you, this we commanded you, that if any [any one] would [will, ] not work, neither should he eat [let him eat, ]. 11For we hear that there are some which walk [hear of some walking, ] among you disorderly, working not at all, but are busybodies [being b., ]. 12Now them that are such [Now such, ] we command and exhort by our Lord Jesus Christ [or: in the L. J. C.],30 that with quietness they work, and eat [working with quietness, they eat, ] their own bread. 13But ye, brethren, be not weary in31 in well-doing. 14And if any man [But if any one, ] obey not our word by this epistle [the ep.],32 note that man, and33 have no company 15with him, that he may be ashamed [shamed].34 Yet [And]35 count him not as an enemy, but admonish him, as a brother. 16Now the Lord of peace Himself give [But may the Lord of peace Himself give, ] you peace always by all means [in every way].36 The Lord be with you all.
EXEGETICAL AND CRITICAL
1. (2Th 3:6.) But we command you, &c.An adequate foundation having been laid, he conies now to speak of the matter specially in hand. The order is addressed to all the brethren, not, as Olshausen supposes, to the presbyters; Theodoret says merely, that the leaders of the Church must follow this rule. But the meaning of the Apostle is, in regard to all who are not themselves all on whom he can rely, , &c. (2Th 3:4)now to tell them what they have to do.In the name of our Lord Jesus Christ is this command given; as representing Him, standing in Him, we command, have confidence to do so; Chrysostom: It is not we that say it, but the Lord speaks by us; He who has the right to enjoin, and the strength for execution; equivalent to 2Th 3:12 : in the Lord, or by the Lord; for the Lord Himself and His name are inseparable. Again, is not the object of (this would not suit the middle voice), but the subject in the case of an accusative and infinitive; this occurs elsewhere only when the infinitive has a different accusative from the accusative or dative governed by the finite verb [comp. Act 1:4 with 1Co 7:10]; but here stands, because . is already somewhat too far removed from the infinitive. The expression Hesychius explains by ; Theodoret by . The idea starts from a sensuous point of view: timidly to withdraw; hence: to be afraid; 2Co 8:20, with ; but in Mal 2:5 Sept. with , in the sense: to be in fear of. Here this meaning is not suitable, since he is not exhorting them to fear, but directing a course of proceeding, the breaking off of intimate intercourse; Gal 2:12, (because in this case the middle is not used; the implies secrecy37); akin to Rom 16:17, .From every brother; no such discipline is to be exercised towards those without (1Co 5:11-12), but only towards those who desire to be called brethren. According to Mat 18:15 sqq. likewise a brother only is the object of Church discipline.Walking disorderly, and not according to the tradition [instruction] (2Th 2:15) which they received from us, namely, the brethren, even those ; comp. 1Th 2:13; 1Th 4:1. The receiving was through the medium of oral instruction, and this was confirmed by example (2Th 3:7). On the . see already at 1Th 4:11; 1Th 5:14, Here as little as there does it denote a life altogether unregulated by Divine law, and utterly vicious; 2Th 3:11 shows that those are rather meant, who without any occupation bustled around in fanatical idleness. Before giving this more precise description of them, he prefixes a still more exact confirmation of his demands. Disorder, connected probably with eschatological excitement (2Th 2:2), and with this Ewald would also join a mistaken appeal to a fraternal community of goods (1Th 4:9-12), must with some at least have been on the increase, in spite of the Apostles exhortation. For this reason Paul, over against the tender, lenient words of the First Epistle, now applies a second and sharper course of discipline. The point is, to act vigorously against the unreformed, in order to arrest the contagion, preserve the church, and, if possible, exert by means of the stronger measures a saving influence on the obstinate offenders themselves.
2. (2Th 3:7-9.) For ye yourselves know how ye ought to imitate us (1Th 1:6); ye know it by word and deed on our part; he thus justifies the reproach which he makes against them in regard to the , by setting forth what they themselves knew.For we were not disorderly (without occupation) among you; he thus confirms the assertion: ye know; we might also connect this, as well as , &c., and as an explanation of that, with : that we (that is to say) were not disorderly;38 so [Am. Bible Union] Hofmann, who even (clumsily) makes 2Th 3:9 still governed by .Neither did we eat bread from any one39 for nought; for nought, as a gift [Alford: there seems to be an allusion in the construction to the original sense of .J. L.], without paying for it; he speaks humbly, as if labor in the gospel were no labor; that is the way, moreover, in which the worldly mind judges. It is a remark already of the Fathers, that it would not have been , had Paul even performed no manual labor. [See Mat 10:10; 1Co 15:10.J. L.] Bread is the plain and main article of food; to eat bread, a Hebraism, (Gen 43:25; Luk 14:1), equivalent to the simple (2Th 3:10). Moreover, the German proverb also says: Whose bread I eat, &c.But working in toil and travail night and day [But in toil and travail, working night and day],40 that is, we ate bread, De Wette would needlessly assume that the participle is used irregularly for the finite verb, or that is to be supplied, as at 2Co 7:5. Much more obvious in the present instance is the supplement , so that . form the antithesis to .That we might not be burdensome to any of you; comp. 1Th 2:9 sqq.(What I mean is) not that, or still better: (We did this) not because we have not authority, that is, to live of the gospel, or here, , as in 1Co 9:6, ; comp. the discussion in 1Co 9:4-14; Luk 10:7, the laborer is worthy of his hire.That we might give ourselves for a pattern unto you (1Th 1:7) to imitate us; such was his object, comp. Act 20:35. Hilgenfeld will have it, that to give the churches in this way an example was merely the result of the apostolic labor, but could not be the original design, as the forger here asserts. But really one cannot see why the Apostle, who represents to us details of his life as providential, as in 1Co 1:14-15, might not much more readily say with perfect truth, that he had wished to train his churches also by his own example.
3. (2Th 3:10.) For also when we were with you; in confirmation of the example he says: For indeed we also ( [see Critical Note 10]), when we were with you, commanded you that which our example showed you; command and example were harmonious. Lnemann [Alford] puts an improper emphasis on the , when he interprets thus: For also this we commanded you; with what other things? This distinction of several commands is here altogether an interpolation, and is besides contradicted by the verbal arrangement. Were we required by to seek for some other antithesis than the one indicated by us, it would be far more proper to understand the matter with Hofmann thus: For even when we were with you, already at that time, we commanded you; we do not now for the first time lay upon you a new yoke. At all events we perceive that already at his first visit Paul with keen pastoral insight saw the necessity of the warning. We commanded you, he speaks in the imperfect; this was our repeated order: that, if any one will not work, neither let him eat; if one would not work, as well as the Apostle who did double work, he did not at all deserve that food should be given him. If one will not, although he could; no reproach is cast on those unable to work; nolle vitium est, says Bengel. The word is a proverbial sentence, to which Grotivs and Wetstein adduce many parallels from the Greeks and Rabbins. We are not at to think in the first instance of the Holy Supper.
4. (2Th 3:11-12). For we hear, &c.Paul explains why the command (2Th 3:10) was given.Of some (not many, but even a few are a hurtful leaven, 1Co 5:6) walking among you disorderly; this is now explained, and that in an earnest word-play, already imitated, by Zwingli in the Swiss dialect: Sy thund nt und thund zuvil [They do nothing, and do too much.J. L.]; Calvin: nihil operis agentes, sed curiose satagentes; Ewald: nicht arbeit treibend, sondern sich herumtreibend.41 The is, in fact, the phantom of a dutiful ; the giving up of ones self to idle roving, to aimless bustle, to by-matters and other peoples concerns, with which we have properly nothing to do; instead of, as we ought, (1Th 4:11). The adjective is found 1Ti 5:13; comp. Act 19:19, . Thus already in that time of freshest life there appeared this frivolous humor under the pretext of activity for the kingdom of God. A further stage of degeneracy is afterwards described in Php 3:19; Rom 16:18.Now such (those who are of this sort) we command; addressing himself, though indirectly and in the third person, to those very persons; it was to be expected that all would be present at the reading of the letter (1Th 5:25), and that no one would avoid listening to it. He at once softens his language, and speaks still in a more kindly tone, as he also requires at 2Th 3:15 : and exhort; is now to be taken out of the dative , by an obvious zeugma: in the Lord Jesus Christ; in Him our exhortation has its strength. If we read , then it is: by means of Him, while we avail ourselves of His name, and by His sacred person give impressiveness to our words: as you love the Lord Jesus, and fellowship with Him. The subject of the exhortation is expressed in the form of the object: that working with quietness they eat their own bread; , comp. , 1Th 4:11, denotes rest, inward composure, retiredness, and avoidance of show, and stands opposed to ; their own bread, that is honestly earned, obtained by faithful and diligent labor with Gods blessing, not begged bread, implies therefore ., and stands in opposition to the of 2Th 3:8.
5. (2Th 3:13.) But ye, brethren; he thus turns once more to those free from blame, and them only he accosts with cordial address.Be not weary, dispirited (2Co 4:1; 2Co 4:16); in all the New Testament instances we find the variation (written also ) given by the oldest authorities, instead of . The sense, as developed by Passow, is at the most according to the etymological genesis slightly different (to be cowardly in anything, or to turn out cowardly),42 but in the end both come to the same thing; not being common elsewhere, the copyists probably introduced their familiar .Become not disheartened in well-doing. Calvin, Estius, Pelt, De Wette, Ewald, Von Gerlach, and most others, refer the word to beneficence, and without question this thought would suit very well. That is to say, the Apostle, having in 2Th 3:10 forbidden a mistaken almsgiving, now glances also at the opposite danger. After many disturbing, discouraging experiences of dishonesty, unworthiness, sloth, abuse of kindnesses, it is necessary to check the growth of displeasure and distrust, lest those who are in real distress should have to suffer innocently. Chrysostom even remarks particularly, that Pauls meaning is that the idle should be punished, but not left to famish; Theodoret: Bodily support is not to be withdrawn from the delinquents, any more than from sick members; others: They should be dealt with patiently, till they are trained to self-dependence. But Grotius, Bengel, Rieger, Olshausen, Lnemann, Hofmann [Alford, Wordsworth, Ellicott], properly object, that the meaning of is wider and more comprehensive, namely, to act honorably; Lnemann: as is right and proper; Bengel: bene facientes, etiam manuum industria; comp. Gal 6:9; and in our Epistle substantially 2Th 1:11; 2Th 2:17. The same expositors, however, do again partially restrict the meaning in another way. Lnemann thinks that, since 2Th 3:14 shows that the discourse still turns on the same theme, we are to understand it thus: Be not discouraged, but persist in not allowing yourselves to be tainted by the evil example. Hofmann finds this too exclusively negative, and therefore takes the more exact definition this way: Become not weary in doing what is befitting, whatever, that is, conduces to the welfare of the moral community. To this we are able to assent, only with the remark, that we understand the phrase as comprehensively as possibleas including, therefore, both their own unblamable walk, steady, loving, earnest discipline (2Th 3:14-15), and also a due beneficence. Suffer not yourselves by any means to become weary in the performance of your duty; act in every way as followers of God (Mat 5:45; Starke).
[Lectures: After the solemn command and exhortation in the 12th verse to the idlers, the Apostle immediately turns round again to the sound portion of the church, and seeks first, before proceeding with his disciplinary instructions, to confirm them in their more consistent course. But ye, brethren, whatever others may do, and great as are your discouragements within the church, as well as from without, be not weary in doing what is right. Unaffected by these examples of a restless fanaticism and ignoble indolence, do still as you have done hitherto. Lead quiet and peaceable lives in all godliness and honesty. And, in particular, see to it that nothing in your own opinions or sentiments be suffered to interrupt the diligent prosecution of your lawful callings.J. L.] Wisely, plainly, in few words, Paul says whatever is needful in all directions.
6. (2Th 3:14-15.) But if any one obey not, &c.What has just been said is not to be understood in the sense of a spurious complaisance that does not do what is really good. Paul speaks with the authority of truth, though not so strongly moved, because the case is not so frightful, as in 1Co 5:1-5. The words . are annexed by [Erasmus] Calvin, Luther, Grotius, Bengel, Pelt [the English margin], and others, to what follows. Luther: Note that man by a letter; and Winer as late as the 6th edition (18. 9, Note 3) marks this as at least a possible interpretation. But Olshausen, De Wette, Lnemann, Ewald, Hofmann [and most others] are with reason opposed to it, and connect the words (as is already done by Chrysostom, Theophylact, Beza) with what precedes. There are these objections to the first-mentioned interpretation: 1. The article, . (wanting only in F. G.) is not naturally explained; Winers account of it: in the letter which you have then to write, which I then hope to receive from you, is certainly too artificial; and this the more so, because 2. . from its prominent position would have an altogether unaccountable emphasis. But again, 3. the middle would not be very suitable, since might rather have been expected. And lastly, 4. as to the matter itself, it would be very strange, that Paul should have kept the churches in such a state of dependence, as to require an epistolary record of every offender, as if it were necessary that he should pronounce or at least sanction the punishment. Von Gerlach thinks that this happens only on account of the newness and inexperience of the church. Still what a paralysis of all self dependence would this have involved! How difficult also would it have been even to comply with the injunction, since Paul certainly was not stationary always in the same place. And having just told them how they were to proceed, is it to be supposed that he again takes the matter out of their hand? he, who in a far worse case reproaches the Corinthians for not having themselves interfered (1Co 5:2)? Everything, then, concurs against this explanation. But that of Bengel and Pelt is not tenable: By means of this letter (this very Second Epistle to the Thessalonians), relying on it, holding it forth to him, proceed against him; Bengel: notate (hunc) nota censoria; but this is not at all the import of . Accordingly, . must be closely connected with , although the article is not repeated; it might be omitted (Winer, 20:2), because the whole from to . forms together but one idea. . is the present Second Epistle, as in 1Th 5:21 it is the First. Hence: If any one obey not our word announced to him by the reading of this Epistle (especially 2Th 3:10; 2Th 3:12); or (Lnemann): my command renewed by means of this Epistle; that man . This word in the middle signifies, to note for ones self; it is used of physicians who mark the symptoms of disease; also of grammarians who make remarks: , note this. Hence: Note him for yourselves, mark him down, as one to be avoided. Bengel compares the synonymous ; Chrysostom adds as a statement of the object: that he may not remain hidden. The meaning is not simply: Make him known by all withdrawing from him; but: Point him out by an agreement in the church, in order that this may be done. The sense is essentially the same, whether we read , or (the latter reading is perhaps to be explained by the influence of 1Co 5:9; 1Co 5:11). The passage runs more correctly, if we read: Mark him for yourselves in order , &c., , without , because here likewise belongs still the previous ; whereas the omission is not so natural, if a separate imperative with the dative has intervened. Still this is far from being conclusive. With the other reading the inaccuracy is not greater than perhaps at 2Th 3:12.43 The Apostles command is, not to mix themselves up, that is, to have no dealings, with such a one, to cultivate no fraternal intercourse with him. It is essentially the same as had already been enjoined in 2Th 3:6, , &c.; except only that what was there indicated as the act of individuals appears in this instance to be a general proceeding of the great majority; if nearly all did so, and that by agreement, it was no longer an act merely of individual members, but of the church. The design of it was: that he may be shamed; Ewald: that he may repent and reform. The active is found at 1Co 4:14; here we have the passive (not middle), as in Tit 2:8; the middle with (in classical Greek, ) signifies, to regard one, fear him (Luk 18:2). The passive, on the other hand, will mean: that he may be brought to the point of turning in upon himself; that he may be led by disapprobation to a knowledge of himself.And count him not as an enemy; that is to say, as an enemy of God and the church; might be dispensed with; it makes more strongly prominent the subjective side of the conception [Ellicott: being used (here almost pleonastically ) to mark the aspect in which he was not to be regarded.J. L.], and is indeed a Hebraism, comp. , Sept. . (Job 19:11). The connection with what precedes is made by , not . No doubt, like the Hebrew frequently serves for a connection that is loose in form, while yet really marking opposition. But here it is still more simple to understand Paul as having in his eye as the main exhortation what follows , and as merely in the first instance removing with , &c. what might stand in the way of wholesome admonition. [Ellicott: , with its usual and proper force, subjoins to the previous exhortation a further one that was fully compatible with it, and in fact tended to show the real principle on which the command was given: it was not punitive, but corrective. Revision: That the moral result aimed at ( ) may not be hindered, this, of course, must be the spirit and style of your discipline: count him not, &c.J. L.] Accordingly: Admonish him as a brother; comp. 1Th 5:12; properly: set his mind right. Theophylact: is not . The Apostle immediately repeats his warning against an excess of human severity. Due admonition belongs to brotherly love (Lev 19:17). Inconceivably capricious is the assertion of Hilgenfeld (p. 262), that disorderly idlers did not attain to this superior importance until the rise of Christian heresy, or that the later writer endows mere idlers with the features of error in Christian doctrine. But in truth there is not in the text a single hint of this sort. For it would be a groundless and arbitrary abuse of 2Th 2:4; 2Th 2:7, to regard it as a proof of the heretical character of the . Thus too we lose the instructive fact, that Paul already expresses himself with wholesome rigor against things, which we perhaps judge too loosely.
7. (2Th 3:16.) But may the Lord, &c.This closing prayer is the fourth solemn desire in this short Epistle; Paul is full of prayer and supplication. The turn of the phrase is the same as in 1Th 3:11; 1Th 5:23; 2Th 2:16. In opposition to your doing, the Lord Himself must show you and impart to you what is right. In 1Th 5:23 the word is: .; but here: the Lord of peace; and that is not the Father, as Wetstein thinks, and Hilgenfeld, who sees therein a trace of spuriousness! but Christ, who has this peace, and authority to dispense it, the Prince of peace (Isa 9:5 [6]; Joh 14:21; Joh 20:19 sqq.) Why should it not have been just as possible for Paul to call Him so, as (1Co 2:8)?Give you peace; that is something greater than merely agreement amongst yourselves, though the taming of the refractory (Calvin) is included in it. But, in particular, the article shows that we are here to understand peace in the whole compass of its meaningeverything pertaining to itabove all, peace with God, inviolate life and salvation, and the full, joyful sense of that; finally, a peace that overspreads the entire world. Lnemann remarks, as Theodoret before him, that to wish one peace at the conclusion of letters is the Christian modification of .May He give you this always (so is to be understood likewise at Rom 11:10) in every way; comp. Php 1:18, without ; the import of the last phrase is: in every sense, and therefore to a larger extent than simply in the last-mentioned relations; this thought is given with specifications in 1Th 5:23. He concludes in the briefest style with the benediction: The Lord be with you all; therefore also with the erring.
DOCTRINAL AND ETHICAL
1. (2Th 3:7-9.) On the manual labor of the Apostle, see at 1Th 2:9, the Doctrinal and Ethical Note 6. There the question is primarily about obviating suspicion, as if he sought his own profit; here he completes what was there said with the positive consideration, that his aim in that matter had also been to train them by his example to Christian diligence. In the preacher everything preaches, says Harms; and many things are better taught by example than by word. Paul clearly recognizes the right of preachers of the gospel to be paid; but in his Gentile mission he ordinarily waived it, that he might be burdensome to no one, keep no one by it from the gospel, avoid even the appearance of selfishness (I seek not yours, but you, 2Co 12:14), and make the gospel without charge (1Co 9:18; 2Co 11:1), so that it should appear as really a gift of free grace. It is still in our day a surprise to the heathen, when missionaries do not like merchants seek for gain amongst them. The Apostle thus continued free from a dependence injurious to the gospel, kept under his body (1Co 9:27), and gave the churches an example of industry in union with godliness. His conduct formed a very marked contrast to the proud Roman contempt for manual labor, and is also a rare instance of a Divinely refreshed elasticity of spirit. It is a great thing so to walk, that the appeal can be made to the glory of God: Imitate us. It is important that the pastor and his house should in all respects preach also to the eye, and should feel a joy in setting an example. This requires a self discipline, before which arrogance disappears. The last and highest point no doubt is: Be ye followers of me, even as I also am of Christ (1Co 11:1).
2. (2Th 3:10-13.) Here the Apostle states the principles of a sound Christian support of the poor (comp. on 1Th 4:10-12, Doctrinal and Ethical Notes 46). The rule in 2Th 3:10 goes back to the primary command in Gen 3:19, that curse which yet is equally a blessing (Psa 128:2), and which is not to be nastily set aside under a pretence of spirituality, but in fact through fleshly indulgence and sloth. An excitement that does not go deep easily brings with it such disdain of outward activity, that a person fancies himself raised in heavenly rapture above labor, almost as if it were dishonorable. Here, then, the test is very soberly applied: Art thou raised also above eating? like the angels (Bengel)? In the Old Testament, especially the Proverbs (comp. also Psa 37:21), industry is more largely spoken of; in the New Testament the heavenly calling preponderates, but this, wherever it is necessary, with a very plain and sober protest against misapprehension and abuse. The gospel Cannot be degraded into a mere hod-carrier for civil uses, but no less does it repel all such noxious perversity as would bring 1. an unmerited reproach on Divine truth, and 2. damage to the heart of the erring themselves, a sore recovery from a brief debauch. God, it is true, cares for the birds and the lilies, but for them according to the nature of birds and lilies, and for men, in the way that is good for men. In our text the sharpest discipline is appointed for idleness, even of the refined, seemingly pious sort: it is to reap its natural fruit, namely, want and hunger. So then, you are to work; not all with your hands; head-work also is work. Even those who give should observe the principle of 2Th 3:10, and not by an improper bestowal of charity out of their own or the public means injure the recipient, and confirm him in his sin. Alms is ); but it is an evil tenderness, to foster an immoral mendicity. What a repudiation is there in our passage of the mendicant orders, who made their to consist in living ! Bengel inquires: What would Paul have said to such vows? not to mention that such beggars affect to be the greatest saints. The dignity of the individual, and inevitably also his religious independence, are depressed and enslaved by the enjoyment of alms received in indolence. A different thing is innocent poverty; as a Divine humiliation, it may exert a salutary influence. Stockmeyer: The Apostle does not say that whoever does not work shall not eat. That were harsh and unmerciful. For many a man does not work, who yet should eat; the old, who have passed their life in labor, and whose strength for labor has thus been exhausted, these have an honorable place reserved for them at the table of the prosperous; those in like manner, who through bodily or mental infirmity are incapacitated for work, have a free seat at the table of love; and, lastly, such as would fain labor, but just at present they find no work; they themselves beg: Give us not bread, give us work; we desire to eat our own bread; to them work should be given, but, until that is found, they should not be left to perish. Only to those who will not work does the Apostles injunction apply. There is no reason to fear that any one will thus die of hunger. Before it comes to that, hunger will drive to labor, and for the idler that is the greatest kindness, indeed his salvation. To give blindly, wherever we are applied to, is frequently to do, not a favor, but an injury. It is true, however, that little is done by merely turning away from the idler, and regarding him as an enemy of society. He is still a brother, though an erring one, who deserves to be shamed and censured in earnest (2Th 3:15), and, if we are not yet at liberty to open to him the liberal hand, we are not to refuse him the hand of brotherly compassion, that seeks to lead him in the right way.Amongst those who are suffered to eat, without having to work, children also are to be numbered; not, however, the rich. Stockmeyer explains how the blessing of a quiet, orderly condition becomes ours only through faithful, unassuming labor. Many persons, indeed, are so burdened with work, that we might well desire for them more leisure for the tranquil culture of the inner man. Still, less depends on freedom in that respect, than on the right direction of the heart. And when labor itself exerts a whole some influence on the soul of man, it leads it from dissipation into a state of collectedness, from caprice to orderliness, from bustle to calmness, so that indeed during labor it finds time for self-introspection, and for sanctifying and strengthening itself in looking upwards to God. Idleness, on the other hand, has precisely the opposite effect. Though the body enjoys a lazy quiet, the spirit roves the more restlessly to and fro, and becomes the prey of the most unregulated thoughts and desires. And then there is work of the most various kinds, from the cultivation of the soil into fruitful fields, on through all the relations of life, to the culture of mans spirit and heart itself. In this task every one should be interested, every one on his part by orderly activity contributing to the good of the whole. Those, therefore, to whose lot wealth has fallen, without their having needed to earn it, have before men a certain right to eat their bread even without labor; but not before God, if they would be His good stewards, nor yet before themselves, if they desire their own profit. This must be urgently impressed on their heart: Find work for yourselves along with your bread; if you have no need to work for yourselves, work for others, work for the general good; only then will the blessing rest on your bread.Amidst the many disappointments which one experiences in intercourse with the indigent, it may become a difficult thing for the naturally selfish heart to preserve its love. It must be made a matter of earnest study, to be evermore a cheerful giver. But on the whole (Stockmeyer) there is so much to make us weary in well-doing. Sometimes it seems to us that the work required of us is really too much; sometimes it seems to be as it were in vain, and crowned with no result; sometimes even, instead of encouragement, we meet with nothing but misconception and ingratitude. But how is it that the Apostle can forbid us to become weary? We become so without wishing to do so. Yes, but one may wish to get the better of his weariness, and in this we are aided by the fountain of refreshment and strength, to which we are pointed in that reference to the love of God which appoints unto us an eternal Sabbath, and to the patience of Christ, who had to experience still greater ingratitude, and seemed to labor with even less result, than we (2Th 3:5).
3. (2Th 3:6; 2Th 3:11; 2Th 3:14-15.) The injunction here given by the Apostle is, after the extraordinary judgment on Ananias and Sapphira, and the penal sentence on Simon the sorcerer, the first example of Church discipline. It is the more worthy of notice on account of the Apostles subjecting to it an error, which we probably should not have regarded so seriously. With a keen spiritual insight he practises the principiis obsta, as in 1Co 11:3 sqq.; where he resists with such marked emphasis the first stirrings of a Womens Emancipation. On Church discipline comp. Godets Report in the Swiss Reformed Preachers Association at Neuenburg, 1850, and Fabri on Kirchenzucht im Sinn und Geist des Evangdiums, Stuttgard, 1854. Both agree in proving Church discipline of a genuine and thoroughly evangelical kind to be an act of severity proceeding from love, and in recognizing in the historical development of excommunication a very unevangelical penalty, and one rather befitting the police. Both incline somewhat too much towards reducing all Church discipline to a cure of souls. The ground-text from which they properly start is Mat 18:15 sqq. As we are to give no offence to our neighbors (Mat 3:6 sqq.), so just as little are we to sin against them by neglecting to admonish them. It is a brother who is liable to censure. If he will be a Christian, and still persists in a sin that is inconsistent with his Christian profession, he should be convicted of this contradiction, first privately, and, if that does not avail, then by taking with us one or two witnesses. Neither in the case of the first complainant, nor of these further witnesses, is there any assertion of the need of an official character. Only they must be Christians, whose hearts are affected by the injury done to the Christtian calling. If again he hear not the two or three, then tell it to the Church,her, namely, whose establishment and invincibleness were spoken of in Mat 16:18. And if he hear not the Church also, let him be to thee as a heathen and a publican. In the earlier stages a protest was made from his confession against his sin, but now it is from his sin, since he will not forsake it, against his confession. Let him be to thee as a heathen, that is, to thee, the first complainant; nor is this to be at once generalized. But certainly there is now further connected herewith a promise given by the Lord to His disciples, that whatever they bind or loose on earth shall be ratified likewise in heaven. They have made Gods cause theirs; God now makes their cause His; and, if they have no other weapons than the prayers of two or three gathered together in the name of Jesus, He will hear their prayers, and will cause the binding and loosing to act with power.
In 1 Corinthians 5. we meet with a case, in which Paul reproaches the church for not having taken measures against a peculiarly grievous scandal. There too he by no means makes the office bearers especially responsible. There too the man, whom discipline should have reached, is one who desires to pass for a brother, and nevertheless holds fast stubbornly to his sin (2Th 3:11). In that instance Paul omits the first and second exhortations, because in a notoriously bad case these were no longer admissible. But he insists that the church, to be free from participation in the guilt, should have broken off all intercourse with the impenitent sinner (2Th 3:9; 2Th 3:11); and he further declares, by virtue of his apostolic authority, yet in such a way that it appears to be the rule which the Corinthians should have executed, that he delivers that wicked person unto Satan; he does not mean, to damnation, but, if possible, for salvation, namely, for the destruction of the flesh, to a bodily disease, or some such trial, that the spirit may be saved (2Th 3:5; comp. 1Ti 1:20 [1Co 11:30]). The suspension of intercourse answers to the word, let him be to thee as a heathen and a publican; the delivery to Satan, on the other hand, is a special mode of binding, and is effected through the prayer of faith, invoking, when necessary, a terrible punishment as a means of salutary discipline. This, of course, can be imitated in a very evil and fleshly style; but however often fanatical priests may have practised such an abuse, this does not annul the legitimate use, that keeps within the limits of the word and spirit of Scripture. Men are required, who really have the Spirit (Joh 20:22-23), or who pray sincerely in the name of Jesus (Mat 18:19-20); only such can practise especially this extreme measure. And then it is just as important, not to neglect a timely restoration; as the Apostle sets us the example, when he will not allow that the unhappy man be swallowed up with overmuch sorrow, and so destroyed by Satan (2Co 2:7; 2Co 2:11).
In Thessalonica the question was not about anything so unusually wicked, as there in Corinth. For this reason, there is as yet in the meanwhile no mention of a delivery to Satan, but simply of the rupture of brotherly intimacy. As Bengel says, the affair was a labes qu non nisi lautas animas tentat. And therefore the offenders here are not to be regarded as publicans and heathens, but as brethren who must be admonished, and who accordingly must even be told what there is against them. They must be dealt with as diseased, not as amputated, members.
It has been asked whether in the suspension of brotherly intercourse, which according to 1Co 5:11 was a refusal to eat together, carried with it an exclusion from the Holy Supper. Godet will not admit of the inference, that, if not even ordinary fellowship at table was granted to him, then much less was the Supper; this he thinks not at all self-evident, the first being a matter of personal allowance, the second not so. But the distinction is perhaps too nice, and for the apostolic age especially untenable. A publican or a heathen might be present at the preaching of the word, but he had no part in the fraternal repast. The shrine of the covenant was for no one who was delivered unto Satan. Nor indeed was the Supper at that time observed as a separate act of worship; it formed the conclusion of the love-feast or agape, and the two together were called . If the one half of this was refused, then, of course, so was the other. On this point, therefore, Fabri also does not agree with Godet. What most readily admits still of a doubt in our passage is, how far the discipline reached, since it is here said expressly: not as an enemy, but as a brother admonish him. At any rate, however, the apostolic writings do not anticipate an insolent demand for the Supper on the part of those under censure, but repentance unto life.
Then as to the manner in which the church declares itself, that is not, it is true, clearly defined. When Jesus says: Should he not hear the church, the church must have found some way of expressing its mind. The mode is left undetermined; but our passage shows that, as soon as the church as a whole, or by a large majority, obeyed the word of the Apostle, the , an individual affair in the first instance, came to be a on the part of the church. Because nowadays we do not generally have churches, that could in this way harmoniously express themselves in the Spirit of the Lord, we are not at liberty to deny the existence of such a state of things even in the apostolic age. At present there may be no possibility of anything much beyond the private care of souls; but this does not prove that church discipline is essentially nothing but the private care of souls. Nor is the design of it by any means solely the reformation of the offender. When the Basle Confession says: es bannet die christenliche Kylch nit dann umb Besserung willen [the Christian Church does not excommunicate for the sake of amendment], it also supplements this onesidedness by exhibiting the other object: damil die Kilch jr Gestalt sovil mglich on Masen (ohne Flecken) behalte [that the Church may preserve its aspect as free from blemishes as possible). In other words, the restoration of the erring person is certainly the first thing aimed at by the genuine earnestness of love; but whether he repents or not, it is just as important to save the church from a spreading scandal, and the church conscience from moral stupefaction; and not less so, finally, is the removal of any such stain as would imperil the outward missionary calling of the church (1Co 5:1; 1Co 10:32). Discipline, therefore, contemplates something beyond the mere influence on individuals. It is, as Nitzsch says, a judicial act. So it is understood likewise in the Articles of Schmalkald, III. 9, where the lesser excommunication is very briefly spoken of, for the purpose, chiefly, of pressing the distinction between it and civil penalties; and just so in the Heidelberg Catechism, Quest. 85.
How is it with us to-day? By a manifold unchristian banning and cursing; by an admixture of civil penalties, of such, in particular, as by disgracing exasperated; and by a wicked distinction of classes, there has so much damage been done to the practice of ecclesiastical discipline, that a zealous rigorism, which would restablish the old methods, has here the least possible prospect of any result whatever. But, while in our circumstances the setting aside of an unevangelical Church police merits the highest approval, it is not so with the widespread relaxation of all discipline, and the resentment of many against whatever looks like it. When an officer of Berne was required to see that his soldiers, after a night riotously passed in drinking and whoring, were on the next morning without any rebuke whatever ordered to the Holy Supper, it is conceivable that the wounded conscience might be driven even to separation. And yet it is not said that this expedient was the right one. But a private proceeding, which without arrogance testifies an unwillingness to be made a partaker of anothers guilt through intercourse with the sinner, as if we favored his sin (2Jn 1:10-11), that is the duty incumbent first of all on the individual. It will be blessed, the more one is willing to suffer for the truth. The , performed by one or a few, when many are not yet ripe for it, is an act of fidelity to the apostolic word; and a prayer of two or three has in this case a special promise from the Lord. Roos: The directions are left still standing in the Bible, if peradventure it may be possible for small societies here and there to make use of them; and we wait for better times, when their use will be more complete and general.
4. (2Th 3:16.) Roos: When animosity was mingled with exhortation, or self-willed people despised it, it might produce discord. Paul therefore wishes for them peace in the heart, in the family, and the church; peace with the Lord, with their stumbling brethren, and also, so far as possible, with those without.Not by covering up what is evil, but by overcoming it, is true peace to be obtained. The sin that troubles it must be extinguished. But that we should have to contend with our neighbors should not cease, however necessary it may be, to be painful to us. Peace must ever be our aim. A cheerful warfare in the spirit of peace only the Lord of peace can give.
HOMILETICAL AND PRACTICAL
2Th 3:6 sqq. in connection with 2Th 3:5. Roos: A directing of the heart into the love of God is necessary, when we are to denounce something that is opposed to the glory of God, and abolish it in ourselves or others; and a directing of the heart into the patience of Christ is necessary, if, according to the injunction in 2Th 3:15, zeal is not to be carried too far.
2Th 3:6. Disorder may arise in the best churches.Berl. Bib.: To command in the name of Jesus Christ requires the humility and long-suffering of Jesus.
Calvin: Those live disorderly, who reflect not on the end of their creation; those orderly, who walk according to the commandments of God.Roos: These people were not idle, but they did not attend to their own business, but meddled with the affairs of others, and so did not maintain the necessary quietness. Their work, accordingly, was no work, but a restless occupation that was troublesome to others. They ran around (Diedrich) in restlessness, excitement, inaction, and eccentricity.Calvin calls such sponging drones.Heubner: If one found no companions, that of itself must be an end of his enjoyment.
2Th 3:7-9. Calvin: Our teaching has much more weight, when we lay no burden on others but what we bear ourselves.Chrysostom: Talking is easy for every one; the difficulty is in acting, when there is need for it.Heubner: A position of high consideration often misleads into taking undue liberties.Diedrich: (The Apostle acted thus) that they might see, that a Christian should work and earn his own bread.Mental labor is by many not reckoned to be really labor.Calvin: All men are not so reasonable, as to acknowledge what is due to a minister of the word; many grudge them their living, as if they were idlers.Paul insists on the right, but shows them (Diedrich) that he would rather do double work, than accept of a gratuitous support.Heubner: The common maxim is: I do not put myself to inconvenience for the sake of others.The same: True freedom restricts itself.
2Th 3:10. Heubner: Every morsel admonishes: Dost thou deserve to taste?
2Th 3:11-12. is in French: faire des riens.Diedrich: Such fanatical, labor-shirking folks fancy that they are beyond all others zealous, pious, and holy. At such fanaticism weak people are accustomed readily to stare.Sthelin: It is sinful indolence, when one does not Christianly labor in an honorable calling. But that calling is honorable, which in itself is not displeasing to God, nor scandalous to our neighbor, but in which we are led by God to stand, and to which we are permitted to ask His assistance. Idleness and Christianity do not agree. The more pious the Christian, the more diligent the worker.Starke: He who without necessity eats other peoples bread is no better than a thief.Diedrich: Our glory and our heavenly treasure we have within; we can therefore perform all outward labor, and should do so willingly, that we may serve our time by what is temporal. They who belong to the eternal Lord should not beg or steal what is temporal. Thus (in such a seemingly lowly way) will God perfect us for the highest glory.
[Scott: A slothful man is a scandal to any society, but most to a religious society.Lectures: What a practical, reasonable, orderly thing Christianity is! It would have every man at workat work of some kindand every man at his own work.The same: And cat their own bread! How often has that one noble phrase quickened the pulse, and nerved the arm, of honest industry! It has done more for the, poor of Christendom, in Protestant countries at least, than all the devices of philanthropy and all the provisions of law.J. L.]
2Th 3:13. Zwingli: Many call those good works, which are not at all good. Nothing is good, but what comes from God.Diedrich: Become not weary in this good way of a sober, discreet walk.Roos: (Pauls wish is that) they should not drive this precept (2Th 3:10-12) too far, and, if those brethren should perhaps be unable fully to earn their own bread, they are not to be reluctant to help them.Chrysostom: It is not the giving, but the misconduct of the beggar, that should cause us pain.Berl. Bib.: Fret not thyself because of evil-doers (Psa 37:1; Psa 37:8).Rieger: The Apostle had frequent occasion to warn against despondency (2Co 4:1; 2Co 4:16; Gal 6:9; Eph 3:13).
2Th 3:14-15. Apostolic Church discipline presupposes genuine churches, wherein the rule of Gods word is recognized, and those who have the Spirit decide. Chrysostom already bewails the decay of discipline.Roos: Paul demands obedience, and hints at still greater severity. He writes at one time mildly, at another sharply, according to the exigencies of persons and cases as they occurred. He desires to draw the upright Thessalonians also into fellowship in his zeal.Church discipline should not merely exclude gross scorners, but should also hold members living in the dissipation of inactivity to quietness and work.Roos: Penitent shame makes all right again.It looks well, when the few disorderly persons blush at being put to shame by the reserve of others.Rieger: Many a man in his self-love and fond fancy supposes that he hits it far better than others; but by the withdrawal of confidence and intercourse he must be made to feel, that he has reason to be ashamed.Calvin: Not flattery, but exhortation, is the true sign of love.Roos: Matters stand ill in a Christian church, when we are not able and willing to shame disorderly persons by withdrawing from them, and treating them with reserve. In such a case love has not salt enough.In how many places is the mass composed of the listless or the malevolent!Roos: Who will make them blush, when they are defiant, and not ashamed of wickedness?
2Th 3:16. Rieger: We need peace in the Church, in the commonwealth, in households, marriages, families, trades, in regard to eating ones own bread, in regard to opinions, wherein one is often puffed up against another. But (Von Gerlach): Peace, not at the cost of the holy war against impurities, but just by means of such a conflict.
2Th 3:6-16. Stockmeyer: The word of God would especially take under its discipline and care our inner man, and implant in us a heavenly mind, but not as if earthly relations were something altogether indifferent, or even something so low, that the Christian is not at all to meddle with them. Rather, the heavenly mind is to show itself in those very things (Luk 16:10).
Footnotes:
[20]2Th 3:6.[. Revision: So far is it from being true, however, that the love of God and the patience of Christ are incompatible with the maintenance of a proper discipline, &c. Ordinarily, indeed, this is regarded as merely . Webster and Wilkinson think it refers to . in 2Th 3:4=Now the command I have to give you is.J. L.]
[21]2Th 3:6.Only B. D.1 E.1 omit ; the great majority of authorities have it; also. Sin. [It is bracketed by Lachmann, and cancelled by Tischendorf, Alford, Ellicott.J. L.]
[22]2Th 3:6.[ . See 2Th 2:9, Critical Note 22, and 2Th 2:15, Critical Note 7.J. L.]
[23]2Th 3:6.The third person plural, if not genuine, would least of all have come by correction presenting as it does a slight inaccuracy of style; points to a plurality, and so the sequel treats of the in the plural. The Recepta has scarcely any support at all; [Lachmann] is given, indeed, by B. F. G., but obviously as a correction; we have therefore to read either (with Sin.2 D. E. K. L., &c. [approved by Mill, and edited by Bengel, Knapp, Scholz, Schott.J. L.]), or still better (with Sin.1 A. D.1 [Griesbach, Tischendorf, Alford, Wordsworth, Ellicott, &c.J. L.]), the rarer (Alexandrian) form; see Winer, 13. 2; Rom 3:13; and the Septuagint often.
[24]2Th 3:7.[: comp. 1Th 1:6.J. L.]
[25]2Th 3:8.[ (Sin.: , . See foot-note to p. 162.Lachmann reads , after Sin. B. F. G.J. L.]
[26]2Th 3:8.[As in 1Th 2:9.J. L.]
[27]2Th 3:9.[. This word is rendered authority 29 times in our Common Version, and so here in nearly all the older, and in many modern, English Versions. Others have right.J. L.]
[28]2Th 3:9.[ (see 1Th 1:7, Critical Note 7) .J. L.]
[29]2Th 3:10.[ . Revision: And you cannot well doubt that such was our design. For not only by our example did we inculcate this rule, but also by express precept. Ellicott makes this cordinate with the preceding in 2Th 3:7 (so Lnemann), and finds here a second confirmation of the wisdom and pertinence of the preceding warning that they ought to avoid those that were walking disorderly.The before is wanting in Sin.1, but supplied, by correction.J. L.]
[30]2Th 3:12.The reading, . . . has the oldest authorities in its favor, A. B. Sin.1 D.1 E.1 F. G., Versions [Lachmann, Tischendorf, Alford, Ellicott, Riggenbach]; the other, . . . [Sin.2 D.3 E.2 K. L.], is moreover the more usual with .
[31]2Th 3:13.[For , Schott, Lachmann, Tischendorf, Alford, Wordsworth, Ellicott, read (Sin.) or .J. L.]
[32]2Th 3:14.[ ; Revision: which I have just written, and which he will soon hear read. Ellicott, however: This, perhaps, may remain as one of the few cases in which idiom and euphony may justify us in retaining the pronominal translation; as does likewise Alford.J. L.]
[33]2Th 3:14.The is wanting in A. B. Sin. D.2 E. [Lachmann], and with this is connected the fact, that nearly the same authorities give the infinitive , [Lachmann]; many codd., to be sure, are constantly confounding as and e, as the Sin. also just before gives ; see the exposition. [Riggenbach brackets .J. L.]
[34]2Th 3:14.[See 1Co 4:14; and so Ellicott here.J. L.]
[35]2Th 3:15.[. See the exposition.J. L.]
[36] 2Th 3:16.[ . Comp. 2Th 2:3.J. L.] The only suitable reading is sufficiently supported by A.2 B. Sin. D.3 E. K. L., Versions and Fathers; (A.1 D.1 F. G. [Vulgate]) arose probably from such places as 1Co 1:2, and was improperly favored by Beza and Grotius. [Lachmann alone edits it.J. L.]
The other various readings2Th 3:8, , instead of ; 2Th 3:11, a different position of the word ; 2Th 3:13, , instead of .are of no consequence whatever to the sense.
[37][So Matthias and Olshausen explain , whereas Ellicott agrees with De Wette in regarding that rather as the initial act, which led to the secondthe separation.J. L.]
[38][Ellicott: in that we behaved not disorderly.J. L.]
[39][ . Webster and Wilkinson quote the provincial English idiom: off any man.J. L.]
[40] Riggenbachs construction is the more common; but the other, which makes the positive complement, in opposition to , of , and then adds as an explanatory parallel (Revision), is adopted by the Dutch Version, De Wette, Winer, Conybeare, Ellicott, Am. Bible Union, and others. Ellicott: The emphatic position of apparently suggests the sharper antithesis, which the separation of the members here seems to introduce.J. L.]
[41][Estius: Quasi dicas, nihil operantes, sed circumoperantes. Robinson: Doing nothing, but over-doing; not busy in work, but busy-bodies. Conybeare: Busy bodies who do no business; Jowett: busy only with what is not their own business; Webster and Wilkinson: working nothing but overworking.J. L.]
[42][Ellicott, on Gal 6:9 : If . exist, the difference will be very slight; may perhaps mean, to retire from fear out of any course of action (nearly ); to behave cowardly, to lose heart, when in it.J. L.]
[43][The two cases are by no means parallel, and in neither case can the construction properly be called inaccurate.J. L.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
(6) Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. (7) For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; (8) Neither did we eat any man’s bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you: (9) Not because we have not power, but to make ourselves an ensample unto you to follow us. (10) For even when we were with you, this we commanded you, that if any would not work, neither should he eat. (11) For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. (12) Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.
In order for the better apprehension of this part of the Epistle we must consider Christ’s Church as one family. And a family wisely regulated and ordered, must be guided by one uniform plan, for the comfort of the whole body, in temporal things as well as spiritual. It appears from what the Apostle saith here, that there were some which had joined the Church, who had not first joined the Lord. And it is worthy our observation, that notwithstanding the Apostle possessed a divine gift of discerning spirits in matters of moment; yet, even in the Churches under his own direction, some men crept in who had no part in the matter. In the Church of the Romans, we find the Apostle reproving such who served not the Lord Jesus Christ, but their own belly. Rom 16:18 , see also Phi 3:18-19 . There have been such in all professing Churches of the saints in all ages. Nay, Paul himself saith, there must be also, even heresies among them, that they which are approved may be made manifest among them. 1Co 11:19 . Reader! do not overlook these things. In the present day the view is highly profitable. It is a great point to make a right distinction between real and nominal Christians, as well as between the professor and the profane. When idle and disorderly persons creep into a Church, and cover themselves over with a name to live, while virtually dead before God; we may expect all such consequences will follow, as Paul hath here described. And it is a melancholy consideration when this conduct is found among the humbler walks of life, who follow the ordinances, as those of old did the Lord himself, not because they saw the miracles, but because they did eat of the loaves and were filled. Joh 6:26 .
But the Apostle, not only speaks in this scripture, of the idle among the poor, but the disorderly also. And, it is more than probable, that these were chiefly among the rich; as riches, and what is called the good things of this life, are more likely to open temptations to indulgence, in things disorderly. It is a sad, sad thing, when wealth, and worldly rank, tempt churches to admit into their community, any whom God hath not admitted. Such men may fill the coffer, but they themselves add nothing to the real number of Christ’s Church. How blessedly our great Apostle speaks of his fears on this ground. I am jealous over you, said he to the Corinthian Church, with a godly jealousy, that I may present you as a chaste virgin to Christ. 2Co 11:2 . It is one thing to entertain suspicious opinions, ungrounded, and ill-formed, of any professor, and another, to be jealous over one another, with a godly jealousy. But if Churches professing the eternal, and unalterable truths of God, were to admit none into Church fellowship, but such as had fellowship with the Father, and with his Son Jesus Christ there would be no idle among the poor, neither disorderly among the rich. And very blessedly then, would the whole body, holding the Head and being knit together, increase, with all the increase of God. Col 2:19 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.
Ver. 6. Now we command you ] To show how hardly we are divided from evil company, as loth to depart as Lot’s wife out of Sodom, Velut canis famelicus ab uncto corio.
That ye withdraw yourselves ] That ye shun them as studiously as the seaman doth a rock or shelf, , Nautarum proprium.
From every brother that walketh disorderly ] From every profligate professor, and carnal gospeller, that walketh contra gnomonem et Canonem Decalogi, cuique vita est incomposita, et pessime morata (as an interpreter speaketh), contrary to God, and to every good work reprobate.
And not after the tradition ] sc. That men should sweat out their living, and earn it before they eat it. Sin brought in sweat, Gen 3:19 . And now, not to sweat, increaseth sin.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6 15 .] Dehortation from disorderly, idle habits of life . He had given a hint in this direction before, in the first Epistle ( 1Th 5:14-15 ): he now speaks more plainly, doubtless because their restlessness and excitement concerning the had been accompanied by an increase of such habits. His dissuading them from associating with such persons, seems to shew that the core of the Church (as Ln.) was as yet sound in this respect.
Fuente: Henry Alford’s Greek Testament
6 .] takes up the assurance of 2Th 3:4 , and tests its general form by a special command.
. . . . strengthens the ., and does not belong to the following.
] lit. ‘to take in, or shorten sail:’ , , Il. . 433: hence, to draw in or shorten, generally: | , , Eur. Bacch. 625; to conceal: , , Polyb. Frag. hist. 39 (from Suidas, voc. ), (‘cohibere consuetam reverentiam’), ib. viii. 22. 4. So here, ‘cohibere vos’ to keep yourselves from : see reff.: obviously without allusion as yet to any formal excommunication, but implying merely avoidance in intercourse and fellowship. The accusative is repeated before the infinitive, probably because the clause ., &c., intervenes.
The refers to the oral instruction which the Apostle had given them when he was present, and subsequently confirmed by writing ( 1Th 4:11-12 ).
] plural, as belonging to the implied in ; so in .
On the form – , which is said to have been originally Macedonian, and thence is found in the Alexandrian ( , Lycophr. 21), Lobeck remarks (Phryn. p. 349), “ex modorum et temporum metaplasmis, quos conjunctim tractare solent dialectorum scriptores, nullus diutius viguit eo quo terti aoristi secundi person plurales ad similitudinem verborum in traducuntur, Niceph., Anna Comnena, Nicet. (and ).” We have , Psa 78:1 ; see other examples from LXX in Winer, edn. 6, 13. 2. f.
Fuente: Henry Alford’s Greek Testament
2Th 3:6-16 . Injunctions upon church-life and order.
Fuente: The Expositors Greek Testament by Robertson
2Th 3:6 . How necessary it was to promote with its attendant virtues of diligence and order at Thessalonica, is evident from the authoritative ( . . ) tone and the crisp detail of the following paragraph. ., like , has a military tinge ( cf. on I. 1Th 4:2 , and Dante’s Paradiso , xii. 37 45). ., for his own sake (2Th 3:14 ), as well as for yours: a service as well as a precaution. The collective action of his fellow-Christians, besides preserving (1Co 5:6 ) themselves from infection and nothing is so infectious as an insubordinate, indolent, interfering spirit will bring home to him a sense of his fault. Lightfoot aptly cites the of Germanicus to his mutinous troops: “discedite a contactu, ac diuidite turbidos: id stabile ad paenitentiam, id fidei uinculum erit” (Tacit. Annal. , i. 43). The of 6 12 are excitable members who “break the ranks” by stopping work in view of the near advent, and thus not only disorganise social life but burden the church with their maintenance. The apostles had not been idle or hare-brained enthusiasts, and their example of an orderly, self-supporting life is held up as a pattern. Insubordination of this kind is a breach of the apostolic standard of the Christian life, and Paul deals sharply with the first symptoms of it. He will not listen to any pious pleas for this kind of conduct.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 2Th 3:6-15
6Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us. 7For you yourselves know how you ought to follow our example, because we did not act in an undisciplined manner among you, 8nor did we eat anyone’s bread without paying for it, but with labor and hardship we kept working night and day so that we would not be a burden to any of you; 9not because we do not have the right to this, but in order to offer ourselves as a model for you, so that you would follow our example. 10For even when we were with you, we used to give you this order: if anyone is not willing to work, then he is not to eat, either. 11For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies. 12Now such persons we command and exhort in the Lord Jesus Christ to work in quiet fashion and eat their own bread. 13But as for you, brethren, do not grow weary of doing good. 14If anyone does not obey our instruction in this letter, take special note of that person and do not associate with him, so that he will be put to shame. 15Yet do not regard him as an enemy, but admonish him as a brother.
2Th 3:6 “we command you, in the name of our Lord” This is the polite plural including Silas and Timothy, but in reality it is a word from Paul the Apostle. He recognizes his inspiration and authority in Christ to lead and command (present active indicative) the church (cf. 2Th 3:10; 2Th 3:12). “In the name of” is a Hebrew idiom referring to one’s character or person.
“in the name of ” This is a Semitic idiom representing a person’ character (cf. 2Th 1:12). Paul did not speak from his own authority. See Special Topic: The Name of the Lord at 2Th 1:12.
“keep away from” This is a present middle infinitive, often used in Koine Greek as an imperative, “you, yourselves, continue to keep away from” (cf. 2Th 3:14). Believers should not enter into intimate personal relationships with those who do not obey (cf. Rom 16:17; 1Co 5:11; 2Th 3:14). This is not referring to casual friendship with lost people and errant believers (cf. 2Th 3:15).
NASB”leads an unruly life”
NKJV”walks disorderly”
NRSV”living in idleness”
TEV”who are living a lazy life”
NJB”who refuses to work”
This is another military term “disorderly conduct” (cf. 2Th 3:6-7; 2Th 3:11). It is used here for idle, uncooperative believers (cf. 1Th 4:11-12; 1Th 5:14). The apparent closeness of the Second Coming had caused many believers to quit the normal affairs of life. They expected to be supported by other church members. See SPECIAL TOPIC: WEALTH at 1Th 4:2.
NASB”which you received from us”
NKJV”which he received from us”
NRSV”that they received from us”
TEV”that we gave them”
NJB”we passed on to you”
There is a Greek manuscript variant related to the form of the verb:
1. parelabosan or parelabon (aorist active indicative, third person plural), “they received” NRSV
2. parelaben (aorist active indicative, third person singular) “he received ” NKJV
3. parelabete (AORIST ACTIVE INDICATIVE, 2nd PERSON PLURAL) “you received” NASB, NJB
There is much manuscript variation in Paul’s letters in areas involving the pronouns.
2Th 3:7 “ought to follow our example” There was no written NT at this time. These believers had to (1) receive Paul’s gospel, and (2) walk in his example (cf. 2Th 3:9; 1Co 4:16; Php 3:17; Php 4:9; 1Th 1:6).
2Th 3:8 “nor did we eat anyone’s bread without paying for it” This is a Hebrew idiom. Paul, like all rabbis, worked for his daily needs (cf. 1Co 9:12; 1Co 9:18; 1Co 11:7; 2Co 11:9; 2Co 12:13-14; 1Th 2:9). In the Greco-Roman world many traveling tricksters and con-men preyed upon people. Paul had often been accused of preaching for money. Being sensitive to this charge, he seldom took money from those who heard him preach.
“with labor and hardship we kept working” To the Greeks manual labor was for slaves only, but the Bible affirms work as from God. In Genesis work is both before the Fall and after (cf. Gen 2:15; Gen 3:19; Exo 31:3; Exo 35:35; Deu 5:13; Isa 54:16). The concept of working for one’s own needs is crucial to this context. Some believers had rejected work because they assumed the Second Coming was near.
“night and day” This is the Jewish order of time (cf. Gen 1:5; Gen 1:8; Gen 1:13; Gen 1:19; Gen 1:23; Gen 1:31). This is an idiom meaning “worked full time,” not literally 24 hours a day.
2Th 3:9 “not because we do not have the right to this” Paul was affirming the concept that believers should support their leaders (cf. 1Co 9:4-17; Gal 6:6). However, in this specific situation he acted (1) to set an example for those who had quit working and (2) to avoid possible criticism.
“model” See Special Topic: Form at 1Th 1:7.
2Th 3:10 “we used to give you this order” This is an imperfect active indicative, which in context must mean that Paul had told them over and over when he was with them. This command was not new information. This problem must have surfaced early in this church, possibly even before Paul had left.
“if” This is a first class conditional sentence. There were people like this in the church.
“anyone is not willing to work, then he is not to eat, either” This is a present active indicative followed by a present active imperative. This is the point of the entire chapter. It addresses lifestyle inactivity, not temporary unemployment. One must balance this with Paul’s other letters on his care for the poor (cf. Act 24:17; Rom 15:26-29; 2 Corinthians 8-9; Gal 2:10). This command can be understood as (1) not feeding those who refused to work or (2) excluding them from the common Christian meal or love feast (cf. 2Th 3:13-14).
2Th 3:11 “we hear” This is a present active indicative, which is literally “keep hearing.”
NASB”but acting like busy-bodies”
NKJV”but are busy-bodies”
NRSV”not doing any work”
TEV”who do nothing except meddle in other people’s business”
NJB”interfering with everyone else’s”
This is a play in the Greek text on the word “work” “not working (epgazomenous), but working around (periergazomenous).” Their “work” had become interfering with everyone else’s business (work). Paul uses the term “work” often in this chapter (cf. 2Th 3:8; 2Th 3:10-12 and 1Th 4:11).
2Th 3:12 Paul uses strong words of admonition
1. “command” present active indicative
2. “exhort ” present active indicative)
3. “in the Lord Jesus Christ”
This could imply (1) that the idlers are Christians or (2) that it is in the name of Jesus that Paul commands them.
“to work in quiet fashion” This is a recurrent admonition of Paul’s (cf. 1Th 4:11; 1Ti 2:2). This seems to mean that believers are not to draw undue attention to themselves by strange, unusual behavior, but by living appropriate quiet, gentle, patient, moral, loving, caring, working lives (the opposite of 2Th 3:11).
So often in our day believers make the “headlines ” because of their strange beliefs or actions! As Paul was an example to working and witnessing, so too, should modern believers. If the message causes conflict, so be it, but not the messengers!
NASB, NKJV”eat their own bread”
NRSV”do their own work”
TEV”work to earn their own living”
NJB”earning the food that they eat”
This is an idiom which means to support yourself with your own labor.
2Th 3:13 “do not grow weary of doing good” This refers to the church’s quiet, gentle, daily living (cf. Luk 18:1; 2Co 4:1; Gal 6:9). People are watching and taking notice of godly living.
2Th 3:14 “if” This is a first class conditional sentence which is assumed to be true from the author’s perspective or for his literary purposes.
NASB”take special note of that person”
NKJV”note that person”
NRSV”take note of those”
TEV, NJB”take note of him”
This is a present middle imperative. This is literally “tag” or “mark.” This is a metaphor of “taking notice of” mentally.
“do not associate with him ” This is a present middle (deponent) INFINITIVE used in an imperative sense. This is the same as “draw back from” of 2Th 3:6. It is uncertain if this involved
1. a full excommunication
2. an exclusion from the collective church meals (agape feasts)
3. some type of exclusion from leadership roles or fellowship situations
It is similar to 1Co 5:9; 1Co 5:11 (same word, found only here and 1 Corinthians 5), which refers to intimate fellowship/friendship. Paul did not want these to radicalize the other believers, but neither did he want them to leave the fellowship of believers (and possibly start a rival eschatological faction).
“so that he will be put to shame” The purpose of church discipline is redemptive as well as disciplinary (cf. 2Th 3:15; Gal 6:1; 1Th 4:15). The goal is restoration!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Jesus Christ. App-98.
withdraw yourselves. Gr stellomai. See 2Co 8:20.
disorderly. Greek. ataktos. Only here and 2Th 3:11.
after. App-104.
tradition. See 2Th 2:15.
Fuente: Companion Bible Notes, Appendices and Graphics
6-15.] Dehortation from disorderly, idle habits of life. He had given a hint in this direction before, in the first Epistle (1Th 5:14-15): he now speaks more plainly, doubtless because their restlessness and excitement concerning the had been accompanied by an increase of such habits. His dissuading them from associating with such persons, seems to shew that the core of the Church (as Ln.) was as yet sound in this respect.
Fuente: The Greek Testament
2Th 3:6. ) This word is properly applied to sailors and travellers, to be bound for some place, or to set out from some place. Hence to avoid; comp. 2Th 3:14. He keeps the Thessalonians in suspense, until at 2Th 3:11 he brings out the matter, at which he was aiming. They seem to have given up labour on account of the near approach of the day of Christ. The admonitions of the first epistle were more gentle; in the second, there is now some degree of complaint, although that complaint regards a slip of that kind which only tempts minds of high (spiritual) attainments.-, from every) although he may be otherwise walking speciously [with a fair show].-, disorderly) Therefore the Order of Mendicants is not an order, but a burden [2Th 3:8, ] upon the republic, 2Th 3:8. If the Thessalonians had bound themselves by a vow, what would Paul have said?
Fuente: Gnomon of the New Testament
2Th 3:6
Now we command you, brethren, in the name of our Lord Jesus Christ,-To do a thing in the name of the Lord Jesus Christ is to do it for him and as he directs. Do it by his authority; do it as his servant, for his honor and glory.
that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received of us.-To walk disorderly was to violate any of the teachings they had heard from the apostle. He had given the true teachings of God, and any other walk was disorderly. From these disorderly persons he commands all Christians to withdraw themselves. (Verse 14.) The withdrawing from them meant more than a public announcement of the elders-that ye withdraw from them.
Fuente: Old and New Testaments Restoration Commentary
Separate; Industrious; Persevering
2Th 3:6-18
From his high expectations of the Advent, the Apostle turns to the prosaic commonplaces of daily toil. There was need for this, because the expectation of the speedy return of Christ was disarranging the ordinary course of life and duty. People were neglecting the common round of daily tasks, and idlers were imposing on Christian generosity. Against these the Apostle sets his own example of sitting far into the night at his tent-making. See 1Th 2:9. The best attitude for those that look for their Lord is not in pressing their faces against the oriel window, to behold the chariot of their returning Master, but in plying their toil with deft hands and consecrated hearts.
Note that parting salutation, 2Th 3:16, and let us believe that the God of peace is causing peace for us at all times and in all ways. Even storms are forwarding our boat to its haven, and we shall be borne in with the flood tide of His mercy. Every wind is a home wind to the child of God, setting in from the quarter of His love. Every messenger, however garbed, brings Gods salutation and benediction.
Fuente: F.B. Meyer’s Through the Bible Commentary
in the: 1Co 5:4, 2Co 2:10, Eph 4:17, Col 3:17, 1Th 4:1, 1Ti 5:21, 1Ti 6:13, 1Ti 6:14, 2Ti 4:1
that ye: 2Th 3:14, 2Th 3:15, Mat 18:17, Rom 16:17, 1Co 5:11-13, 1Ti 6:5, 2Ti 3:5, Heb 12:15, Heb 12:16, 3Jo 1:10, 3Jo 1:11
walketh: 2Th 3:7, 2Th 3:11, 1Th 4:11, 1Th 5:14
after: 2Th 3:10, 2Th 3:14, 2Th 2:15
Reciprocal: Exo 18:20 – work Lev 13:46 – without Num 5:3 – without Pro 31:27 – General Mat 11:1 – commanding Mat 28:20 – them Mar 7:5 – General Rom 12:11 – slothful 1Co 11:2 – keep 1Co 15:1 – which also 2Co 2:7 – ye Eph 4:28 – labour Eph 5:11 – no Phi 4:9 – which 1Th 4:2 – General 2Th 3:4 – that 2Th 3:12 – we 1Ti 5:13 – to be 2Ti 2:14 – charging Tit 3:10 – reject
Fuente: The Treasury of Scripture Knowledge
2Th 3:6. The command is in the name of Christ which means by his authority; hence to disobey would constitute disobedience against Him. Disorderly is from ATAKTOS, which Thayer defines as follows: “disorderly, out of ranks; irregular, inordinate, deviating from the prescribed order or rule.” The word originated in the conduct of soldiers who got out of line in the march. When used in religious affairs, it applies to any kind of misconduct, although Paul is here specifically dealing with indolent persons, who are neglecting to perform the manual labor necessary for a living. But he states the rule by which any conduct may be classified, namely, the tradition that had been delivered by him. This word is explained by the comments at chapter 2:15. Any conduct that is not in harmony with apostolic tradition is disorder; and when such is continued it constitutes walking disorderly. Withdraw yourselves is from the single Greek word STELLO, and Thayer’s definition at this place is as follows: “To remove one’s self, withdraw one’s self, to depart; to abstain from familiar intercourse with one.” It would be impossible to obey this command without excluding the guilty one from the congregation. Opponents of formal discipline claim this command can be obeyed without excluding the party; that it only requires the faithful to abstain from friendly association with him. But that would be out of the question if he is retained in the fellowship of the congregation, for that would entitle him to partake of the Lord’s supper and other parts of the congregational services. It is certain that such an association would require great intimacy, the very thing that the command for withdrawal forbids.
Fuente: Combined Bible Commentary
2Th 3:6. Now we command you. In what follows, the exhortations of the former Epistle (chap. 1Th 4:11-12, 1Th 5:14) are repeated and expanded with more studied distinctness of language, it being probable that the evils previously alluded to had advanced among some members of this church to a still more perilous height (Ellicott).
Brethren. The injunction to withdraw or separate is given not to the presbyters or office-bearers, but to the whole church; and this not only because in these days excommunication was the act of the congregation (see 1 Corinthians 5), but because the social and individual treatment of the offender is as present to Pauls mind as the ecclesiastical.
That walketh disorderly. This is further defined in the 11th verse as a condition of fussy, noisy idleness. There were some in Thessalonica who had merely caught the new phrases,the kingdom of Christ, His speedy coming, universal brotherhood, citizenship of heaven,and being carried away by some vague idea of an immediate termination not only of the old life of sin, but of the whole existing order of things, they abandoned their own ordinary employments, and lived upon the kindness of their brethren.
Fuente: A Popular Commentary on the New Testament
Our apostle here enters upon a new subject, namely, that of such discipline; not only exhorting, but commanding and requiring them to excommunicate from their society every brother or Christian professor walking disorderly, and not after the tradition or doctrine delivered by him against such persons.
Note here, 1. That though the apostle did oftentimes entreat and beseech, yet he had authority to enjoin and command; We command you, brethern.
Note, 2. That this authority to command he had not of himself, but from Christ; We command you in the name of the Lord Jesus. A minister must look that his commands be grounded upon the authority of Christ, or else they will lie with small weight upon the consciences of his people.
Note, 3. The special duty he commanded them to the practice and performance of, namely, to excomminicate scandalous and disorderly persons from their communion and familiar society; That ye withdraw yourselves. A man that is guilty of a notorious, scandalous sin, ought to be suspended from familiar converse and society with the saints, to shame him into repentance, before a public declarative excommunication casts him out of the church; We command you to withdraw yourself from every brother.
Note, 4. The offended described, a brother: that is, a professor of Christianity, be he who he will, and let his rank and station be what it will, if he walks disorderly, like a soldier that keeps not rank and file, as the word signifies; if he walks not after the tradition which he has received of us, that is, plainly according to the rule and direction of the gospel, let him be avoided.
Hence learn, That there is no church member, whose rank and station, whose quality and condition, doth exempt his disorderly, scandalous walking from ecclesiastical censure: Withdraw from every brother that walketh disorderly.
Fuente: Expository Notes with Practical Observations on the New Testament
Discipline for the Disorderly
In the first Thessalonian letter, Paul had commanded the brethren to work with their own hands ( 1Th 4:11-12 ). Those who refused to follow that command, or any other oral instruction passed on to them by God’s spokesmen, were not walking according to rule and, according to Paul, should be withdrawn from. Remember, unruly soldiers fall out of step thus becoming disorderly or lazy ( 1Th 5:14 ). Paul had already urged such brethren to join ranks with the other members lest they run into many dangers ( 2Th 3:6 ).
Fuente: Gary Hampton Commentary on Selected Books
2Th 3:6-12. We command you, brethren We solemnly charge you; in the name of the Lord. (see on 1Co 5:4,) the credit and progress of whose religion are so nearly concerned in the matter; that ye withdraw yourselves from every brother Whatever his rank, circumstances, or profession may be; that walketh disorderly Particularly (as the apostle here means) in not working; that you have no unnecessary converse or society with such. Disorderly persons, , are they who profess to be subject to the discipline of the gospel, yet do not walk according to its precepts. See 1Th 5:14. What the apostle here condemned under this description, was idleness, 2Th 3:11; and by the solemnity with which he introduces his charge, we are taught, that it is most offensive to God, and dangerous to ourselves and others, to encourage, by our company and conversation, such as live in the practice of that or any gross sin! May all who have a regard to religion attend to this! The same important charge is repeated 2Th 3:14. And not after the tradition which ye received of us The admonition we gave both by word of mouth and in our former epistle. Yourselves know how ye ought to follow , to imitate, us As if he had said, My own conduct entitles me to rebuke the disorderly; for we behaved not ourselves disorderly among you We were not irregular in our conduct, but endeavoured to conduct ourselves so as to recommend and enforce our doctrine by our example. Neither did we eat any mans bread for naught Greek, , gratis, or as a free gift, but wrought with labour and travail Or toil, as signifies: night and day This intimates that the apostle was frequently obliged to work at his business of tent-making a part of the night, that he might be at leisure during the day to preach the word, and teach those that came to him for religious instruction. See on 1Th 2:9. Not because we have not power , authority, or right, to receive a maintenance from those to whom we minister. See on 1Co 9:4-7. When our Lord first sent out the twelve to preach, he said to them, (Mat 10:10,) The workman is worthy of his meat; and by so saying conferred on his apostles a right to demand subsistence from those to whom they preached. This right Paul did not insist on among the Thessalonians, but wrought for his maintenance while he preached to them. Lest, however, his enemies might think this an acknowledgment that he was not an apostle, he here asserted his right, and told them that he had demanded no maintenance from them, that he might make himself a pattern to them of prudent industry. This we commanded, that if any among you, capable of working, would not work For his own maintenance; neither should he eat Be maintained by the charity of his fellow-Christians; do not support him in idleness. From this precept of the gospel we learn, that all men, without distinction, ought to employ themselves in some business or other which is useful; and that no man is entitled to spend his life in idleness. We hear there are some, &c. After writing the former epistle, the apostle, it seems, had received a particular account of the state of the Thessalonian church; working not at all, but are busy-bodies Idleness naturally disposes people to busy themselves with the concerns of others. Such we command and exhort , beseech; by our Lord Jesus To his command the apostle added earnest entreaty; and he did so by the direction of Christ. Or the meaning may be, We command by the authority, and beseech by the love of our Lord Jesus, that with quietness they work, forbearing to meddle, in any shape, with other peoples affairs.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Now we command you [because confident, as we have just said, that you will obey], brethren [not the officers, but the whole church], in the name of [by the authority of] our Lord Jesus Christ, that ye withdraw yourselves from [abstain from your habitual fellowship with] every brother that walketh disorderly, and not after the tradition [Christian rules of life] which they received of us. [Paul does not specify any particular disorder, but the next verse shows that he had a special reference to parasitical idleness.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
ARGUMENT 8
CHURCH DISCIPLINE
6. I command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother that walketh disorderly, and not according to the instruction which he received from us. One rotten potato will rot a whole barrel. Truly, the children of this world are wiser in their generation than the children of light. If we did not separate the rotten from the sound, all of our fruits and vegetables would rot in a pile. How sadly this was verified in the Churches! One dancing damsel will lead all of the young people into Satans fandangos. No wonder so many Churches are rotten masses of spiritual putrefaction. The forfeiture of disciplinary power is the saddest phenomenon of the age. It simply illustrates the deplorable fact that the popular Churches are past redemption. Luther, Wesley, and Bunyan tried it, and failed. They saved many individuals. But history is silent on the reclamation of a fallen Church. Bishop Key says that it easier for God to raise up a new one than resurrect a dead one. If all of the Churches in this city (Los Angeles, California) would obey this plain and positive commandment, it would bring a Pentecost on California. If one should try it alone, the excommunicated would simply unite with other Churches, and the effect on them for their salvation would be largely counteracted. I knew a Methodist Church where Judge J wore the bell, and presided over the Official Board. Still he was a notorious sinner, as all knew and frankly admitted. Revivals came and went, but could not touch him. He would feed and pay the preachers, and do everything but get religion. So eventually the Conference sent a simple-hearted little man to that circuit. On arrival, he began revivals, and went round his circuit like a fiery cyclone. When he got through, he turned and excommunicated all that did not get religion (that was in the olden time). He did not begin with the little folks, but walloped the big horse first of all. The excitement was intense. Many said, The Church is ruined. The stewards told the preacher he would starve, as Judge J collected more money than all the balance. He said he would rather starve for God, than fatten for the devil. The judge roared like a lion, and said he had spent his money freely for the Church, and they had treated him like a dog. So he went out with a rage, vociferating that he would never be a Methodist again. Other Churches had their eye on him. Three years roll away. Of course, his mad spell wore off. A revival of unusual power visits the Methodist Church. Many hard reprobates are gloriously saved. The revival runs about three months. Erelong the judge, who never entered the house since his expulsion, is seen in the vestibule. He comes on, and nightly gets a little nearer, till, to the surprise of all, he comes and falls full-length at the mourners bench. Night after night for two whole weeks he is heard groaning at the altar. Finally he comes through as a sunburst. I conversed with his widow (a paragon saint) after his death, about ten years subsequent to his conversion. She told me he passed out of the world in glorious triumph. She said she believed he would have been lost if they had not turned him out of the Church. He was not a bad man; had no evil habits. About all that could be said was, that he had no religion, and did not claim to have. He depended on the prayers of his wife, the preachers, and the good people to save him. But they turned him out. On the abatement of his wealth, he began to soliloquize, Who cares for poor me? They have given me over to the devil The simple fact is, Judge J has to do something for himself, or the devil will get him. Conviction seized him. He cried to God nigh and day, and doubtless is this moment playing on his golden harp.
Fuente: William Godbey’s Commentary on the New Testament
2Th 3:6-15. The Rebuke to the Disorderly.Under the influence of the Parousia Hope some Thessalonian Christians abandoned their ordinary occupations and claimed the right to be supported by the Church. Paul points to his own conduct at Thessalonica, and warns the Church to withdraw its support from those who will not work.
2Th 3:9. in labour and travail: see 1Th 2:9.
2Th 3:11. work not at all, etc.: there is a play on the words in the original Greek which it is difficult to reproduce in English. Doing no business but being busybodies is probably the nearest equivalent.
2Th 3:13. in well-doing: this is generally interpreted of acts of charity or Christian service, but there is no hint that such a limitation is intended. The phrase indicates every form of honourable action, in the ordinary secular callings of life as well as in the service of the Church.
Fuente: Peake’s Commentary on the Bible
3:6 {5} Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.
(5) Fourthly, he says that idle and lazy persons ought not to be supported by the Church; indeed, they are not to be endured.
Fuente: Geneva Bible Notes
B. Church discipline 3:6-15
The false teaching that had entered the church had produced some inappropriate behavior in some. Paul wrote what to do about this situation to guide the Thessalonians in bringing their behavior, as well as their belief, back into conformity with God’s will.
"As important as it is to identify the cause and nature of the problem behavior addressed in 2Th 3:6-15, we should not ignore the fact that our passage both begins (2Th 3:6) and ends (2Th 3:14-15) with exhortations, not to the idle but to the rest of the church. The admonition addressed directly to those Christians who were living improperly (2Th 3:12) is, in fact, rather brief." [Note: Ibid., p. 271.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. General principles respecting disorderly conduct 3:6-10
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Paul introduced the words that follow to help the readers realize that obedience was essential. This was a command given with the full authority of the Lord Jesus Christ. The faithful majority in the church was to separate, probably individually and socially, from the unruly to alert the offenders to the fact that their behavior was not acceptable. The desired result was that they would repent. Paul had earlier warned those who were idle (1Th 5:14), but evidently they had not responded. Now firmer measures were necessary (cf. Mat 18:15-17). The offenders constituted a minority who lived undisciplined lives contrary to the teaching and example of the missionaries.
"The tradition to which Paul refers has a twofold character, as 2Th 3:7-12 indicate. In 2Th 3:7-9 the apostle elaborates on his and his colleagues’ example as a guide for responsible behavior for their converts. The introductory words of 2Th 3:7 reveal that his and his fellow missionaries’ behavior was intended to have the normative character of a received tradition. In addition, as a matter of course, Paul issued ethical instruction to new converts in order to regulate their behavior as Christians. In 2Th 3:10 he cites the specific tradition involved with regard to work." [Note: Wanamaker, pp. 282-83.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 23
THE CHRISTIAN WORTH OF LABOUR
2Th 3:6-15 (R.V.)
THIS passage is very similar in contents to one in the fourth chapter of the First Epistle. The difference between the two is in tone; the Apostle writes with much greater severity on this than on the earlier occasion. Entreaty is displaced by command; considerations of propriety, the appeal to the good name of the church, by the appeal to the authority of Christ; and good counsel by express directions for Christian discipline. Plainly the moral situation, which had caused him anxiety some months before, had become worse rather than better. What, then, was the situation to which he here addresses himself so seriously? It was marked by two bad qualities-a disorderly walk, and idleness.
“We hear,” he writes, “of some that walk among you disorderly.” The metaphor in the word is a military one; the underlying idea is that every man has a post in life or in the Church, and that he ought to be found, not away from his post, but at it. A man without a post is a moral anomaly. Everyone of us is part of a whole, a member of an organic body, with functions to discharge which can be discharged by no other, and must therefore bee steadily discharged by himself. To walk disorderly means to forget this, and to act as if we were independent; now at this, now at that, according to our discretion or our whim; not rendering the community a constant service, in a place of our own-a service which is valuable, largely because it can be counted on. Everyone knows the extreme unsatisfactoriness of those men who never can keep a place when they get it. Their friends plague themselves to find new openings for them; but without any gross offence, such as drunkenness or dishonesty, they persistently fall out of them; there is something about them which seems to render them incapable of sticking to their post. It is an unfortunate constitution, perhaps; but it is a grave moral fault as well. Such men settle to nothing, and therefore they render no permanent service to others; whatever they might be worth otherwise, they are worth nothing in any general estimate, simply because they cannot be, depended upon. What is more, they are worth nothing to themselves; they never accumulate moral, any more than material, capital; they have no reserve in them of fidelity, sobriety, discipline. They are to be pitied, indeed, as all sinners are to be pitied; but they are also to be commanded, in the name of the Lord Jesus, to lay their minds to their work, and to remember that steadfastness in duty is an elementary requirement of the gospel. Among the Thessalonians it was religious excitement that unsettled men, and made them abandon the routine of duty; but whatever be the cause, the evil results are the same. And, on the other hand, when we are loyal, constant, regularly at our post, however humble it be, we render a real service to others, and grow in strength of character ourselves. It is the beginning of all discipline and of all goodness to have fixed relations and fixed duties, and a fixed determination to be faithful to them.
Besides this disorderly walk, with its moral instability, Paul heard of some who worked not at all. In other words, idleness was spreading in the church. It went to a great and shameless length. Christian men apparently thought nothing of sacrificing their independence, and eating bread for which they had not wrought. Such a state of affairs was peculiarly offensive at Thessalonica, where the Apostle had been careful to set so different an example. If any one could have been excused for declining to labour, on the ground that he was preoccupied with religious hopes and interests, it was he. His apostolic ministry was a charge which made great demands upon his strength; it used up the time and energy which he might otherwise have given to his trade: he might well have urged that other work was a physical impossibility. More than this, the Lord had ordained that they who preached the gospel should live by the gospel; and on that ground alone he was entitled to claim maintenance from those to whom he preached. But though he was always careful to safeguard this right of the Christian ministry, he was as careful, as a rule, to refrain from exercising it; and in Thessalonica, rather than prove a burden to the church, he had wrought and toiled, night and day, with his own hands. All this was an example for the Thessalonians to imitate; and we can understand the severity with which the Apostle treats that idleness which alleges in its defence the strength of its interest in religion. It was a personal insult.
Over against this shallow pretence Paul sets the Christian, virtue of industry, with its stern law, “If any man will not work, neither let him eat.” If he claims to lead a superhuman angelic life, let him subsist on angels food. What we find in this passage is not the exaggeration which is sometimes called the gospel of work; but the soberer and truer thought that work is essential, in general, to the Christian character. The Apostle plays with the words when he writes, “That work not at all, but are busybodies”; or, as it has been reproduced in English, who are busy only with what is not their business. This is, in point of fact, the moral danger of idleness, in those who are not otherwise vicious. Where men are naturally bad, it multiplies temptations and opportunities for sin; Satan finds some mischief still for idle hands to do. But even where it is the good who are concerned, as in the passage before us, idleness has its perils. The busybody is a real character-a man or a woman who, having no steady work to do, which must be done whether it is liked or disliked, and which is therefore wholesome, is too apt to meddle in other peoples affairs, religious or worldly; and to meddle, too, without thinking that it is meddling; an impertinence; perhaps a piece of downright, stone-blind Pharisaism: A person who is not disciplined and made wise by regular work has no idea of its moral worth and opportunities; nor has he, as a rule, any idea of the moral worthlessness and vanity of such an existence as his own.
There seem to have been a good many fussy people in Thessalonica, anxious about their industrious neighbours, concerned for their lack of interest in the Lords coming, perpetually meddling with them-and living upon them. It is no wonder that the Apostle expresses himself with some peremptoriness: “If any man will not work, neither let him eat.” The difficulty about the application of this rule is that it has no application except to the poor. In a society like our own, the busybody may be found among those for whom this law has no terror; they are idle, simply because they have an income which is independent of labour. Yet what the Apostle says has a lesson for such people also. One of the dangers of their situation is that they should underestimate the moral and spiritual worth of industry. A retired merchant, a military or naval officer on half pay, a lady with money in the funds and no responsibilities but her own-all these have a deal of time on their hands; and if they are good people, it is one of the temptations incident to their situation, that they should have what the Apostle calls a busybodys interest in others. It need not be a spurious or an affected interest; but it misjudges the moral condition of others, and especially of the labouring classes, because it does not appreciate the moral content of a day full of work. If the work is done honestly at all, it is a thing of great price; there are virtues embedded in it, patience, courage, endurance, fidelity, which contribute as much to the true good of the world and the true enrichment of personal character as the pious solicitude of those who have nothing to do but be pious. Perhaps these are things that do not require to be said. It may rather be the case in our own time that mere industry is overvalued; and certainly a natural care for the spiritual interests of our brethren, not Pharisaic, but Christian, not meddlesome, but most earnest, can never be in excess. It is the busybody whose interference is resented; the brother, once he is recognised as a brother, is made welcome.
Convinced as he is that for mankind in general “no work” means “no character,” Paul commands and exhorts in the Lord Jesus all such as he has been speaking of to work with quietness, and to eat their own bread. Their excitement was both unnatural and unspiritual. It was necessary for their moral health that they should escape from it, and learn how to walk orderly, and to live at their post. The quietness of which he speaks is both inward and outward. Let them compose their minds, and cease from their fussiness; the agitation within, and the distraction without, are equally fruitless. Far more beautiful, far more Christlike, than any busybody, however zealous, is he who works with quietness and eats his own bread. Probably the bulk of the Thessalonian Church was quite sound in this matter; and it is to encourage them that the Apostle writes, “But ye, brethren, be not weary in well-doing.” The bad behaviour of the busybodies may have been provoking to some, infectious in the case of others; but they are to persevere, in spite of it, in the path of quiet industry and good conduct. This has not the pretentiousness of an absorbed waiting for the Lord, and a vaunted renunciation of the world; but it has the character of moral loveliness; it exercises the new man in the powers of the new life.
Along with his judgment on this moral disorder, the Apostle gives the Church directions for its treatment. It is to be met with reserve, protest, and love.
First, with reserve: “Withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received of us; note that man, that ye have no company with him.” The Christian community has a character to keep, and that character is compromised by the misconduct of any of its members. To such misconduct, therefore, it cannot be, and should not be, indifferent: indifference would be suicidal. The Church exists to maintain a moral testimony, to keep up a certain standard of conduct among men; and when that standard is visibly and defiantly departed from, there will be a reaction of the common conscience in the Church, vigorous in proportion to her vitality. A bad man may be quite at home in the world; he may find or make a circle of associates like himself; but there is something amiss, if he does not find himself alone in the Church. Every strong life closes itself against the intrusion of what is alien to it-a strong moral life most emphatically of all. A wicked person of any description ought to feel that the public sentiment of the Church is against him, and that as long as he persists in his wickedness he is virtually, if not formally, excommunicated. The element of communion in the Church is spiritual soundness; “If we walk in the light as He is in the light, we have fellowship one with another.” But if anyone begins to walk in darkness, he is out of the fellowship. The only hope for him is that he may recognise the justice of his exclusion, and, as the Apostle says, be ashamed. He is shut out from the society of others that he may be driven in upon himself, and compelled, in spite of wilfulness, to judge himself by the Christian standard.
But reserve, impressive as it may be, is not enough. The erring brother is to be admonished; that is, he is to be gravely spoken to about his error. Admonition is a difficult duty. Not everyone feels at liberty, or is at liberty, to undertake it. Our own faults sometimes shut our mouths; the retort courteous, or uncourteous, to any admonition from us, is too obvious. But though such considerations should make us humble and diffident, they ought not to lead to neglect of plain duty. To think too much of ones faults is in some circumstances a kind of perverted vanity; it is to think too much of oneself. We have all our faults, of one kind or another; but that does not prohibit us from aiding each other to overcome faults. If we avoid anger and censoriousness; if we shun, as well as disclaim, the spirit of the Pharisee, then with all our imperfections God will justify us in speaking seriously to others about their sins. We do not pretend to judge them; we only appeal to themselves to say whether they are really at ease when they stand on one side, and the word of God and the conscience of the Church on the other. In a sense, this is specially the duty of the elders of the Church. It is they who are pastors of the flock of God, and who are expressly responsible for this moral guardianship; but there is no officialism in the Christian community which limits the interest of any member in all the rest, or exempts him from the responsibility of pleading the cause of God with the erring. How many Christian duties there are which seem never to have come in the way of some Christians.
Finally, in the discipline of the erring, an essential element is love. Withdraw from him, and let him feel he is alone; admonish him, and let him be convinced he is gravely wrong; but in your admonition remember that he is not an enemy, but a brother. Judgment is a function which the natural man is prone to assume, and which he exercises without misgiving. He is so sure of himself, that instead of admonishing, he denounces; what he is bent upon is not the reclamation, but the annihilation, of the guilty. Such a spirit is totally out of place in the Church; it is a direct defiance of the spirit which created the Christian community, and which that community is designed to foster. Let the sin be never so flagrant, the sinner is a brother; he is one for whom Christ died. To the Lord who brought him he is inexpressibly valuable; and woe to the reprover of sin who forgets this. The whole power of discipline which is committed to the Church is for edification, not for destruction; for the building up of Christian character, not for pulling it down. The case of the offender is the case of a brother; if we are true Christians, it is our own. We must act toward him and his offence as Christ acted toward the world and its sin: no judgment without mercy, no mercy without judgment. Christ took the sin of the world on Himself, but He made no compromise with it; He never extenuated it; He never spoke of it or treated it but with inexorable severity. Yet though the sinful felt to the depth of their hearts His awful condemnation of their sins, they felt that in assenting to that condemnation there was hope. To them, as opposed to their sins, He was winning, condescending, loving. He received sinners, and in His company they sinned no more.
Thus it is that in the Christian religion everything comes back to Christ and to the imitation of Christ. He is the pattern of those simple and hardy virtues, industry and steadfastness. He wrought at His trade in Nazareth till the hour came for Him to enter on His supreme vocation; who can undervalue the possibilities of goodness in the lives of men who work with quietness and eat their own bread, that remembers it was over a village carpenter the heavenly voice sounded, “This is My beloved Son”? Christ is the pattern also for Christian discipline in its treatment of the erring. No sinner could feel himself, in his sin, in communion with Christ: the Holy One instinctively withdrew from him, and he felt he was alone. No offender had his offence simply condoned by Jesus: the forgiveness of sins which He bestows includes condemnation as well as remission; it is wrought in one piece out of His mercy and His judgment. But neither, again, did any offender, who bowed to Christs judgment, and suffered it to condemn him, find himself excluded from His mercy. The Holy One was the sinners friend. Those whom He at first repelled were irresistibly drawn to Him. They begun, like Peter, with “Depart from me, for I am a sinful man, O Lord”; they ended, like him, with “Lord, to whom shall we go?” This, I say, is the pattern which is set before us, for the discipline of the erring. This includes reserve, admonition, love, and much more: If there be any other commandment, it is summarily comprehended in this word, “Follow Me.”