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2Th_3:1
Finally; furthermore; for the rest; introducing the concluding part of the Epistle (see 1Th_4:1). Brethren, pray for us (see a similar request in 1Th_5:25). Observe the unselfishness of the apostle's request. He does not ask the Thessalonians to pray specially for himself, but for the unimpeded diffusion and success of the gospel, and for himself only in so far as that he might be freed from all hindrances in preaching the gospel—that God would be pleased to crown his labours with success. That; introducing the subject matter of prayer; what he requested the Thessalonians to pray for. The word of the Lord—namely, the gospel—may have free course; literally, may run; that all obstacles to its progress may be removed; that its diffusion may be free and unimpeded; that, like the sun, it may rejoice as a strong man to run his race (Psa_19:5; comp. Psa_147:15, "He sendeth forth his commandment upon earth: his word runneth very swiftly"). And be glorified; namely, in the conversion of souls (comp. Act_13:48). The allusion may be to the applause given to the victors in the foot races which constituted so considerable a part of the Grecian games. This personification of the Word of the Lord is a favourite figure with the apostle. "In St. Paul's language there is but a thin film between the Holy Ghost, the Divine personal Spirit, and the spirit in the believer's inmost being. And so in St. Paul's conception there is but a thin film between the Word preached and the living Word of God who is God" (Bishop Alexander). Even as it is with you; a recognition of the eagerness with which the Thessalonians had received the gospel.
2Th_3:2
And that; a further addition to the prayer. We; either I Paul, or else Paul and Silas and Timothy. May be delivered; not may "come off victorious whether by life or death" (Calvin), but may be rescued from our enemies. Jowett observes that we have here the shrinking of the flesh from the dangers which awaited the apostle. But there is no trace of cowardice in these words; the apostle desires deliverance, not for his own sake, but for the sake of the free diffusion of the gospel. From unreasonable; a word whose original meaning is "out of place;" then used in an ethical sense, "wicked," "absurd," "unreasonable;" perhaps here applied to persons who will not listen to arguments. And wicked men. By these unreasonable and wicked men are not to be understood the Jews of Thessalonica, from whom Paul formerly suffered, for their influence would hardly extend to Corinth; nor Christians who were only so in name (Calvin), and specially the Judaizing Christians, for there is no allusion as vet to their attacks upon the apostle; but the fanatical and unbelieving Jews at Corinth (see Act_18:12). For all men have not faith; or, the faith; the faith is not the possession of all. Faith here is the Christian faith: all men have not received it—obviously alluding to the unbelieving Jews. The words cannot mean, all men have not the true faith—referring to pretended Christians—false brethren, but secret enemies (Calvin). Nor is it to be rendered "all men have not the capacity of faith." Others understand by faith that upright and candid disposition which would engage men to receive the testimony of the apostle; and others fidelity, as if the apostle meant, "There are few men whom we can trust."
2Th_3:3
But; in contrast with the men just mentioned. The Lord is faithful; as if the apostle had said," Man may be faithless, but the Lord is faithful" (see Rom_3:4). "In contrast to the infidelity of man, he praises the fidelity of God" (Bengel). By the Lord, Christ is meant. In the former Epistle, faithfulness is attributed to God (1Th_5:24), here to Christ. This faithfulness of Christ consisted in watching over his Church, and in effecting its diffusion in spite of all the opposition of these unreasonable and wicked men. Who shall stablish you, and keep you from evil; or, the evil. The word "evil" may be either masculine or neuter: if masculine, then it denotes "the evil one;" if neuter, then "evil" in general. There is nothing in the word itself to determine its meaning; this must be learned from the context. Most commentators (Calvin, Bengel, Olshausen, Hofmann, Macknight, Ellicott, Eadie, and Bishop Alexander) suppose that the evil one is meant; and it is so rendered in the R.V.: "Guard you from the evil one." But it is better to take the word abstractly "evil" in general, whether evil persons or evil things; as a contrast to "every good word and work" (2Th_2:17). So Alford, Lunemann, De Wette, Jowett, Lillie. There is the same difference of opinion with regard to the words in the Lord's Prayer: "Deliver us from evil;" or "from the evil one" (R.V.). Here, also, notwithstanding the high authorities on the opposite side, we consider that our Lord's words are not limited to the evil one, but are to be taken generally—"evil" in the widest sense, as being much more forcible.
2Th_3:4
And we have confidence in the Lord. The apostle confidently expects the obedience of the Thessalonians, but his confidence is not fixed on them—on their own efforts, endeavours, and resolutions—but on the Lord, namely, Christ; on his grace and strength communicated to and perfected in weakness. The obedience of the Thessalonians flowed from the grace of Christ; it was in consequence of the communication of the influences of his Spirit that they were enabled to make progress and to persevere in the Christian life. "Here," observes Professor Jowett, "as elsewhere, the apostle speaks of believing, hoping, doing all things in Christ. We lead an ordinary life as well as a religious one; but, with the apostle, his ordinary life is his religious one, and hence he uses religious expressions in reference to all that he says and does." The apostle lives in the sphere of Christ. Touching you; with reference to you—the direction of his confidence. That ye both do and will do the things which we command you. There is here the same union of Divine assistance and human effort, of God's working and man's working, which pervades the whole scheme of the gospel salvation (see Php_2:12, Php_2:13).
2Th_3:5
And the Lord; namely, Christ, for so the word "Lord" is to be rendered in St. Paul's Epistles. Bishop Wordsworth supposes that the Holy Ghost is here invoiced, as both God and Christ are afterwards mentioned in the petition; but the term "Lord" is not applied by, the apostle to the Holy Ghost; '2Co_3:17 is the only apparent exception. Direct your hearts; as the heart is the fountain of Christian life—the centre of the will. Into the love of God. Here not God's love to us, specially "the manifestation of the love of God in Christ and his work of redemption" (Olshausen); nor the love of God to man, which is to be the pattern of our love to God; but, objectively, our love to God. This love of God is the fulfilment of the Law; and hence the apostle prays that the Thessalonians may be directed into it as the source and essence of all acceptable obedience. And into the patient waiting for Christ. The words, "patient waiting," are but one word in the original, generally translated "patience" or "endurance." The clause has been differently interpreted. Some (Calvin, Hofmann, Jowett) render it, as in the A.V., "patient waiting for Christ." And this is conformable to the context, as the object of Paul was to repress all impatient longing for the advent. But such a meaning is not linguistically justifiable. Others render it, "patience for Christ," that is, steadfast endurance for his sake (De Wette); but there is no preposition in the original. The words simply mean "Christ's patience," or "the patience of Christ" (R.V.), the patience which he exhibited under his unparalleled sufferings. The Thessalonians were exposed to persecutions, and therefore the apostle prays that they might be directed into the patience of Christ, as this would enable them to bear all their sufferings with composure. Love and patience comprehend the active and passive virtues of Christianity.
Now follows a warning against the disorderly life and conduct which the expectation of the immediate advent of Christ had produced. On account of the supposed nearness of the day of the Lord, great disorders had arisen in the Thessalonian Church. Work had been given up by many, who walked about in fanatical idleness. The apostle had censured this conduct in his former Epistle (1Th_4:11, 1Th_4:12), but the evil had rather increased than diminished; and, accordingly, he severely rebukes this spirit, and sets himself to correct the disorders occasioned by it.
2Th_3:6
Now we command you, brethren. An injunction, not specially directed to the elders or office bearers, but to the members, of the Church in general (see 1Th_5:14). In the Name of the Lord Jesus Christ. Strengthening the command, as being given in the Name and authority of the great Head of the Church; not we, but Christ himself commands you. That ye withdraw yourselves. A nautical expression, denoting to "shorten the sails;" hence metaphorically to keep out of the way, to withdraw; that ye avoid intercourse and fellowship with; no allusion as yet to excommunication. From every brother—follow Christian—that walketh disorderly; literally, out of the ranks (see 1Th_5:14). And not after the tradition; or, the instructions; not the example of the apostle, which is afterwards mentioned, but the instructions which he orally delivered when at Thessalonica, and subsequently confirmed by the Epistle which he had written to them (see 2Th_2:15). Which he received of us. Here the readings of manuscripts differ. Some read "which you received of us," and others "which they," namely, those represented by the brother that walketh disorderly, "received of us" (so R.V.).
2Th_3:7
For yourselves know; without it being necessary for me to say anything about the matter; ye yourselves are witnesses. How ye ought to follow (or, imitate) us; better, perhaps, to be restricted to Paul than used as inclusive of Silas and Timothy. For we behaved not ourselves disorderly among you; referring to the apostle's residence in Thessalonica.
2Th_3:8
Neither did we eat any man's bread; a Hebraism for "neither did we get our sustenance," as bread was the staff of life. For nought; gratis, free of expense. But wrought with labour and travail night and day, that we might not be chargeable unto any of you. The apostle makes the same declaration in his First Epistle, expressed in almost similar terms: "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" (1Th_2:9).
2Th_3:9
Not because we have not power; that is, to demand support. Paul, as an apostle, had the right of maintenance from the Churches among whom he laboured. This right of support he insists upon in the First Epistle to the Corinthians (1Co_9:1-18). But for the sake of his converts, to give them an example of diligent working, and to remove every impediment to the progress of the gospel, he often waived his rights. Thus he did at Thessalonica (1Th_2:6, 1Th_2:9), at Corinth (Act_18:3; 2Co_11:9), and at Ephesus (Act_20:1-38 :340; in all these places he laboured for his maintenance as a tent maker. But—we acted so—to make ourselves an ensample unto you to follow—imitate—us.
2Th_3:10
For even when we were with you; during our residence in Thessalonica. This we commanded, that if any man would not work, neither should he eat. This or similar expressions have been shown to be a proverb in frequent use among the Jews. Thus: "Whoever doth not work doth not eat" ('Bereshith Rabba'); "Let not him who would not labour before the sabbath eat on the sabbath" ('In Lib. Zenon.'). It is a law of nature, and the apostle here sanctions it as a law of Christianity. There is here a reference to the sentence pronounced on man in Paradise in consequence of disobedience: "In the sweat of thy face shalt thou eat bread" (Gen_3:19). Labour, indeed, may in one point of view be considered as part of the curse, but it is also a blessing adapted to man's fallen nature. Labour is the law of God; idleness is the parent of many crimes and is productive of misery. He who has no business allotted to him ought to choose some useful occupation for himself.
2Th_3:11
For; the reason for the allusion to this proverb. We hear. The apostle had either heard from Timothy who had rejoined him from Thessalonica, or from the report of the bearers of the First Epistle. That there are some which walk among you disorderly, working not at all, but are busybodies. There is here a paranomasia or play upon words, the words "working" and "busybodies" being cognate. It is difficult to preserve the resemblance in a translation. "Busy only with what is not their own business" (Jowett); "Working at no business, but being busybodies" (Ellicott); "Not busy, but busybodies" (Wordsworth). The word "busybodies" denotes busy in useless and superfluous things, about which one need not trouble himself—occupied about trifles. The apostle refers to the fanatical excitement in the Church on account of which the Thessalonians, instead of occupying themselves with the fulfilment of the duties of their earthly calling, busied themselves about matters which were unprofitable and vain.
2Th_3:12
Now them that are such we command and exhort by (or, as the best manuscripts read, in) our Lord Jesus Christ; in him, as the source of authority; "In his Name." That with quietness. In contrast to being busybodies, with calmness of spirit, freedom from excitement. They work, and eat their own bread; not the bread of others, but their own, for which they have laboured and which they have earned. They would thus be independent of the liberality and generosity of others. (For similar exhortations, see 1Th_4:11; Eph_4:28.)
2Th_3:13
But ye, brethren; contrasted with those who walk disorderly, ye who have not neglected your worldly employments. Be not weary in well doing; or, as it is in the margin, faint not in well doing; "lose not heart in well doing" (Ellicott). The phrase has been differently interpreted. Thus Chrysostom explains it that indolent persons, however justly they may be condemned, must not be suffered to perish from want—a meaning opposed to the context. Calvin renders it that, although there are many that are undeserving and abuse our liberality, we must not on this account leave off helping those who need our aid: let not the sloth of those disorderly persons hinder or damp your charity—a most needful admonition, but it does not exhaust all that is meant by the precept. Others restrict it to diligence in our earthly duties: though others be idle, working not at all, let not their example lead you astray; be not ye weary in doing what is right and proper (Lunemann). But the phrase is to be understood in its general sense, denoting holy and upright conduct (see Gal_6:9, where the same exhortation is given).
2Th_3:14
And if any man obey not our word by this Epistle, note that man. Some attach the words, "by this Epistle," to" note that man," and render the clause, "Note that man by an epistle to me." Thus Calvin: "He desires that they may be reported to him, that he may reprove them by his authority." So also in the margin of our A.V.: "Signify that man by an epistle." But the presence of the article denoting a definite Epistle, "this Epistle," and the order of the words in the Greek, are against this interpretation. Others render the clause, "Note that man by this Epistle;" point out to him the injunctions and the warnings which are contained in it against such a line of conduct; but such a meaning is too artificial. It is better, therefore, to attach the words, "by this Epistle," to "our word," as in the A.V.: "If any man obey not our word by this Epistle." "Note that man;" that is, set a mark upon him, note him for the sake of avoidance, excommunicate him from your society. And have no company with him. Exclude him from your fellowship meetings, your love feasts. That he may be ashamed; the design or object of thus noting him. As if the apostle had said, "Bring the force of Christian opinion to bear upon him. Show your moral indignation by excluding him from the Christian community." The noting or excommunicating was more of the nature of a correction than of a punishment, and its design was the reclaiming of the offender.
2Th_3:15
Yet; or as it is in the original, and; a purely connective particle. Count him not as an enemy; an entire outcast. But admonish him as a brother; a Christian brother. No hostile feeling was to be united with this avoidance of intercourse with the erring, but rather loving admonition, inasmuch as he was still a Christian brother.
2Th_3:16
Now the Lord of peace himself. In 1Th_5:23 it is "the God of peace" who is invoked: "And the very God of peace sanctify you wholly." Here it is Christ who is named as "the Lord of peace." He is the Lord of peace, as the Author, the Procurer, the Mediator of peace. Pease is here to be taken in its widest sense—peace with God, complete salvation. Give you peace always by all means. Some manuscripts read "in every place," but the reading in our version is best attested—"always by all means;" "at all times and in every way;" whether it be outward or inward, for time or for eternity. The apostle could desire no higher blessing for his converts. The Lord be with you all.
2Th_3:17
The salutation of Paul with mine own hand. The apostle usually dictated his Epistles to an amanuensis, but wrote the concluding words with his own hand. Thus Tertius was his amanuensis when he wrote the Epistle to the Romans (Rom_16:22). Probably the Epistle to the Galatians is an exception (Gal_6:11), and also the Epistle to Philemon on (Phm_1:19). The same authentication expressed in the same words is found in the First Epistle to the Corinthians (1Co_16:21), and in the Epistle to the Colossians (Col_4:18). Which; referring, not to the salutation, but to the whole clause; which circumstance. Is the token; the mark of authentication. Of every Epistle. Such authentication was especially necessary in the case of the Thessalonians, as it would seem that a forged epistle had been circulated among them (2Th_2:2). Some restrict the words to the Epistles which the apostle would afterwards write to the Thessalonians (Lunemann); but they are rather to be understood of a caution which the apostle practised, or was to practise, in all his Epistles. Some refer the token to the words, "The salutation of Paul with mine own hand," and although these words are only found in two other Epistles, yet it is asserted that the other Epistles were otherwise sufficiently authenticated. But it appears better to understand by the salutation the benediction which follows; and a similar salutation or benediction is found at the close of all Paul's Epistles (see 1Th_5:28).
2Th_3:18
The grace of our Lord Jesus Christ be with you all.
1. Its duty. We must not be selfish or confined in our prayers, but bear each other's burdens before a throne of grace. Christian love finds its outlet in intercession. A desire for the salvation of others must manliest itself in prayer for their conversion. God is the Hearer of prayer, and will answer our prayers for others as well as for ourselves. The command of God to make intercession for all men should constrain us, and the example of holy men should encourage us.
2. Its objects. Sinners, that they may be saved; believers, that they may be confirmed in the faith and kept from evil; ministers, that their ministry may be blessed; the gospel, that it may have free course and be glorified.
2Th_3:3.—Perseverance of the saints.
1. Its nature. By the perseverance of the saints is meant that all true believers, those who are united to Christ by faith and sanctified by his Spirit, can never fall from the faith; that they shall always abide in a state of grace or favour with God; and that they shall continue in holiness unto the end.
2. Its ground. The perseverance of the saints is founded on the faithfulness of Christ. "The Lord is faithful." He who has begun the good work will carry it on; he who intercedes for us in heaven will obtain his requests; he who has bestowed upon us his Spirit will not withdraw his grace.
3. Its uses. The perseverance of the saints is full of comfort to confirmed believers; it is that which imparts security to all their other blessings, transforms their hopes into assurance, and fills them with joy unspeakable. On the other hand, it affords no encouragement to licentiousness, for it is a perseverance in holiness; it is not that believers will be saved whatever their conduct may be, but that they will persevere in holiness unto the end.
2Th_3:5.—The patience of Christ.
1. Its perfection. As seen in his conduct toward God and man during his sufferings, and in contrast to the conduct of the most patient men, as for example Job, Moses, and Paul.
2. Its example. We have need of patience in this world of toil and suffering. A contemplation of the patience with which Christ endured his unparalleled sufferings is the best antidote against impatience under any sufferings which we may be called upon to endure.
2Th_3:6.—Avoidance of evil company.
The apostle commands us to withdraw ourselves from every brother that walketh disorderly, and to have no fellowship with those who obey not his instructions. We must avoid making wicked men our companions, otherwise we shall soon be led astray and contaminated by their evil principles. The happiness or misery of the young for time and for eternity is, humanly speaking, dependent upon those whom they now choose as their intimate companions.
2Th_3:10.—The sanctity of labour.
True religion hallows earthly labour. Christianity is not designed to draw a man out, of the world, to cause him to neglect his earthly duties, or to make him idle; but to consecrate and sanctify his worldly employments; to cause him to perform them in a religious spirit, and to look up to God as his chief Master. Paul himself wrought at the occupation of a tent maker; and a far greater than Paul, the Lord Jesus Christ himself, was for the greater part of his life engaged in the occupation of a carpenter. "Earthly things," observes Dr. Arnold, "are precious when we use them as the materials with which we may build for ourselves a heavenly habitation; and the humblest and most ordinary trade or employment may be carried on with such a temper and such a spirit that it may advance us daily on our way to heaven; and the angels themselves may behold us engaged in it with respect and love."
2Th_3:11.—Evil of being busybodies.
Busybodies are idle, yet busy; idle as regards their own work, but busy with the business of others; ever meddling with what belongs not to them; always counselling others and interfering with their concerns, whilst neglecting their own;—a character at once mean and degrading, the cause of much annoyance to themselves and of mischief to others.
2Th_3:13.—Weariness in well doing.
1. The specification, of some different forms of well doing. The advancement of men's temporal interests, the promotion of religion, the diffusion of the gospel, working with and for Christ. We must remember that we ourselves must first be good before we can do good; there must first be well being before there can be well doing. Good works can only proceed from good men.
2. The causes of weariness in well doing. A love of ease and a wish not to put ourselves to trouble; a want of self-denial; the monotony of the work; a want of cooperation and sympathy; a want of apparent success; a want of realization of Christ's claims on our lives and services.
3. Considerations why we should not be weary in well doing. Our duty as Christians; the bright example of Christ; the reward which awaits us—the rest which remains for the people of God.
He had prayed for them; he now asks them to pray for him.
I. MINISTERS NEED THE PRAYERS OF THEIR PEOPLE. "Finally, brethren, pray for us."
1. Because their work is a great work.
2. Because it is weighted down with opposition and hinderance.
3. Because ministers feel their need, not only of human sympathy, but of Divine grace, wisdom, and strength.
4. Because such prayers knit the hearts of pastor and people more closely together.
II. THE DOUBLE PURPORT OF THE PRAYER FOR THE APOSTLE. It was for no mere personal or selfish object, but had exclusive reference to the furtherance of the gospel. To pray for ministers is to pray for the gospel.
1. It was a prayer for the rapid spread of the gospel. "That the Word of the Lord may run and be glorified, even as it is also with you."
(1) There were grave hindrances in its way presented by Jewish prejudice, Gentile fanaticism, and the jealousy of the Roman power. He is anxious that the gospel should not go halting and picking its steps, but "like a strong man rejoicing to run a race," overleaping all barriers of space and prejudice and hatred, Ministers have their "feet shod with the preparation of the gospel of peace." It is God only who can remove all impediments and make the mountains a plain before Zerubbabel.
(2) The apostle was anxious that the gospel should be glorified—as "the power of God unto salvation"—by the conversion of large numbers of people, by their cheerful obedience to the truth, and by their orderly walk in the gospel. He quotes the example of the Thessalonians themselves—"even as it is with you"—as worthy of imitation in spite of some exceptional defects. The courteous reference would lead his converts to pray for him with deeper interest and. fervour.
2. It was a prayer for deliverance from obstructive enemies. "And that we may be delivered kern unreasonable and wicked men." The impediments to the free progress of the gospel were evil men. They were his Jewish enemies at Corinth who rose against the apostle and brought him to the judgment seat of Gallio (Act_18:12).
(1) It was a prayer that his career might not he cut short by their malignity. The apostle's life was, perhaps, the most valuable in all the world in that generation, but it seemed to be at the mercy of men without scruple or mercy. He was, indeed, "in deaths oft." His enemies either lay in wait for him to destroy him, or roused the fanaticism of mobs against him.
(2) It was an enmity directed by men without any check from' reason or principle. His most persevering enemies through life were the Jews. No reason or argument could satisfy them or mollify their hatred. Their conduct was easily explained by the fact that "all men have not faith." As if nothing better could be expected from godless and blaspheming Jews.—T.C.
2Th_3:3, 2Th_3:4.—The apostle's cheerful assurance and confidence on behalf of the Thessalonians.
He dismisses all thoughts about himself, and returns to the thought of comforting his converts.
I. THE DOUBLE BLESSING IN STORE FOR THEM. "Who shall stablish you, and keep you from evil."
1. An essential factor in their Christian comfort was establishment
(1) in the doctrines of the gospel, which were threatened by godless or fickle speculators;
(2) in the grace of faith, which may be weakened by persecution or by misconceptions of truth;
(3) in the profession of faith, which true believers will be able to hold fast to the end.
2. An equally essential factor was their preservation from evil, either
(1) in the form of sin, that it should not have dominion over them or reign unto death;
(2) or in the form of Satanic temptation;
(3) or in the form of opposition from unreasonable and wicked men.
II. THE ARGUMENT TO ASSURE THEM OF THIS DOUBLE BLESSING. "The Lord is faithful." He will be true to his promises, and not suffer one of them to fail. The Lord Jesus is at once the Author and the Finisher of our faith. "We are complete in him;" we are "strong in the Lord, and in the power of his might." "If we believe not, yet he abideth faithful: he cannot deny himself" (2Ti_2:13). "I can do all things through Christ which strengtheneth me" (Php_4:13).
III. THE CONFIDENCE OF THE APOSTLE BASED ON THIS ASSURANCE. "But we have confidence in the Lord touching you, that you are both doing and will do the things which we command you."
1. The ultimate ground of his confidence touching them was in the grace and strength of the Lord, not in themselves, or their wisdom, or strength.
2. The matter of his confidence—their present and future obedience to his commands. There must be a patient continuance in well doing; a ready, universal, perpetual obedience to the commands he had already given them by the authority of Christ, and to those which he was now about to give to them.—T.C.
2Th_3:5.—The apostle's further prayer for his converts.
They needed grace to enable them to discharge all these duties.
I. THE LORD JESUS IS THE TRUE DIRECTOR OF THE HEART. "The Lord direct your hearts into the love of God, and the patience of Christ."
1. The heart needs direction. It is the fountain of life and feeling and action. But it is often wayward in its impulses.
2. The heart that is self-led is misled. We cannot direct our own hearts, neither can apostles do it for us; the Lord only can do it. He directs us by his Spirit, not only into all truth, but into all right feeling and all acceptable obedience. He only can change us into his own likeness.
II. THE RIGHT DIRECTION OF THE CHRISTIAN HEART. "Into the love of God, and the patience of Christ."
1. The love of God is the spring of all evangelical obedience, and the motive force of all spiritual power. The Thessalonians had love already, but the apostle prays for fuller measures of it, that they may be prepared for yet more exact and thorough and unquestioning obedience.
2. The patience of Christ, which so characterized him, is to be copied in the lives of his followers exposed to similar persecutions. His sufferings are their sufferings; and they need his patience to enable them to endure thrum, as well as to sustain that "patient continuance in well doing" in the midst of evil which will keep them free from restlessness and disorderly walking.—T.C.
2Th_3:6.—The apostle's method of dealing with the idle busybodies of the Thessalonian Church.
This is one of the leading objects of this Epistle.
I. THE NATURE OF THE OFFENCE REBUKED BY THE APOSTLE. "Withdraw yourselves from every brother that walketh disorderly, and not after the tradition they received from us."
1. It was a habit of idleness caused by the unsettling tendency of the belief that the day of the Lord's coming was near at hand to wind up all human affairs. They were, therefore, "working not at all," allowing themselves to be ignobly dependent either upon richer brethren or upon ecclesiastical funds.
2. Linked with this idle habit was the disposition to be "busybodies"—concerning themselves with matters that did not belong to them. "Bishops in other men's dioceses," as the figure of the apostle elsewhere describes the same class (1Pe_4:15); like the younger widows who "were wandering about from house to house, and not only idle, but tattlers also and busybodies" (1Ti_5:13). This unworthy habit of life was a serious annoyance and interruption to neighbours, as well as an unwarranted tax upon the generosity of their rich patrons.
3. It was an aggravation of the offence that the offenders were not only "brethren," but were living in deliberate disregard of the apostle's oral instructions during his first visit to Thessalonica. "For even when we were with you, this we commanded you, that if any would not work, neither let him eat." Thus they showed a reckless defiance of apostolic counsel. This was surely to "break rank," as the word "disorder" suggests.
II. THE APOSTLE'S COMMAND TO THE CHURCH RESPECTING THESE OFFENDERS.
1. The time was past for mere requests or exhortations. He had addressed them in this milder tone in the First Epistle: "We beseech you that ye study to be quiet, and do your own business" (1Th_4:11). But his request had been disregarded.
2. The command he now addresses to them was backed by Divine authority. "We command you in the Name of our Lord Jesus Christ."
(1) Because he is the Source of all authority in the Church;
(2) because the conduct of the Thessalonian busybodies was a dishonour to the Lord who bought them;
(3) because it was a command to which obedience could be secured so long as the Christians "directed their hearts into the love of God, and the patience of Christ."
3. It was a command to the body of the Church to "withdraw themselves" from the disorderly brethren.
(1) It was no command to excommunicate them. It was no case of expulsion or exclusion from Church fellowship, but
(2) what may be called social excommunication. The brethren were to avoid all unnecessary intercourse with them, perhaps the richer members to encourage them no longer in their indolent and restless fanaticism by their ill-placed generosity, and thus bring them to a sense of shame and repentance for their laziness and talebearing.—T.C.
2Th_3:7-10.—The example of the apostle himself as a support to his command.
I. THE APOSTLE'S EXAMPLE. "For we were not disorderly among you, nor did we eat bread for nought from any one, but in toil and weariness, working night and day." Though there were rich people in the Church, he accepted no gift from them, but laboured at his craft assiduously to earn a living for himself.
1. His refusal of support from his converts did not invalidate his right to it. "Not because we have not authority"—an authority which he fully expounds in 1Co_9:1-27.—for "the labourer is worthy of his hire," and has he not "a right to forbear working"?
2. It was based upon a supreme regard to Thessalonian interests.
(1) "That we might not be a burden to any one of you,"
(2) and "that we might give ourselves for a pattern unto you to imitate us." The apostle had evidently in view the extravagances of conduct that were beginning at an early period to spring from misunderstandings respecting the time of the Lord's coming. He was not ashamed of his handicraft. No Christian man ought ever to be ashamed of honest labour.
II. THE APOSTLE'S INJUNCTION TO THE DISORDERLY. "For even when we were with you, this we commanded you, that if any one will not work, neither let him eat."
1. This does not apply to those who cannot work, but to those who will not. The command does not touch cases of charity.
2. It is a command based on the original law of Eden. "In the sweat of thy face shalt thou eat bread" (Gen_3:19). Work is a Divine order, not repealed by Christianity but lifted up to higher blessing and dignity. The idle man ought, therefore, to be allowed to suffer the effects of his idleness.
3. It is a command which, when obeyed, will introduce tranquillity into life, and at the same time conduce to an honest self-respect. "That working with quietness they eat their own bread."
(1) They would thus be eating their own bread, not the bread earned by others' toil, nor that reserved by the same toil for the use of the really destitute and poor.
(2) They would thus carry more quietness into their own lives as well as those of their neighbours, for there would be no time for intermeddling with other people's concerns. We should live "quiet and peaceable lives in all godliness and honesty" (1Ti_2:2).—T.C.
2Th_3:13.—Exhortation to well doing.
"Brethren, be not weary in well doing."
I. THIS IMPLIES THAT THEY HAD BEEN HITHERTO ENGAGED IN WELL DOING. "Walking honestly to them that were without" (1Th_4:12).
II. IT IS AN INJUNCTION NEEDED BY THE VERY CONDITION OF THE THESSALONIAN CHURCH. Their charity might have been abused by the idle, but they were not to be discouraged by these examples of fanatical restlessness from the practice of beneficence.
III. IT IS AN INJUNCTION POWERFULLY RECOMMENDED ALL THROUGH THE GOSPEL.
1. It was putting into practice the patience of Christ, for which the apostle prayed in their interest.
2. God is glorified by well doing. (Joh_15:8.)
3. God remembers it. (Heb_6:9, Heb_6:10.)
4. A blessing attends it. (Jas_1:25.)
5. It follows us into our final rest. (Rev_14:13.)—T.C.
2Th_3:14, 2Th_3:15.—The true spirit of faithful dealing with an erring brother.
The apostle returns to this subject again.
I. HIS REITERATED COMMAND. "If any man obey not our word by this Epistle, note that man, and have no company with him." Let him be a marked man, like a leper in your midst, standing wholly isolated in a heathen city. This would be a social extrusion deeply felt by a "brother" who would be cut off from the cordial greetings of the Church.
II. THE DESIGN OF THIS SOCIAL EXCOMMUNICATION. "That he may be ashamed." It is not "for destruction," but for edification; it is to bring the offender to a due sense of his sin, and to a resolution for its abandonment.
III. THE SPIRIT IN WHICH THE COMMAND IS TO BE CARRIED OUT. "Yet count him not as an enemy, but admonish him as a brother."
1. It is an injunction not to regard him as your enemy, or as an enemy of Christ, as if he had denied the faith, or sunk into profligacy, or relapsed into heathenism. There must be neither hostility nor carelessness on your side, but rather "the love that suffereth long, and is kind."
2. It is an injunction to affectionate admonition. "But admonish him as a brother." How this would be consistent with the withdrawal of all intercourse it is unnecessary to speculate. There was to be a faithful dealing with him that he might be won back, and "Satan have no advantage" over him.—T.C.
2Th_3:16.—A prayer for peace.
"Now the Lord of peace himself give you peace always in every way."
I. THE AUTHOR OF THIS BLESSING. "The Lord of peace himself"—Jesus Christ.
1. He is our abiding Peace. (Eph_2:14.)
2. He gives it as his legacy to the Church. (Joh_14:27.)
3. He guides into the way of peace. (Luk_1:79.)
4. He is the Prince of peace. (Isa_9:6.)
5. Peace is preached by him. (Eph_2:17; Act_10:36.)
II. THE PEACE IN QUESTION INCLUDES:
1. Reconciliation, with God.
2. Peace with one another.
3. Peace in all the relations of life.
4. Peace in the midst of speculative disturbances.
5. Peace in the midst of persecutions.
6. Peace in the prospect of death.
III. IT WAS A PRAYER FOR A CONTINUOUS PEACE. "Always." It was to be as uninterrupted as a river (Isa_48:18), with no breaks made in it by the world, the flesh, or the devil. None but the Lord of peace could sustain such a peace in power.
IV. IT IS PEACE TO BE ACQUIRED IN EVERY WAY—BY PRAYING, BY PREACHING, BY CONVERSATION.
V. THE PENDANT TO THIS HAPPY PRAYER. "The Lord be with you all." A comprehensive benediction upon the disorderly as well as the orderly brethren of Thessalonica. "Be with you all"—"by his presence to comfort and refresh; by his power to keep and preserve; by his grace to assist; and by his Spirit to counsel, advise, and direct."—T.C.
2Th_3:17, 2Th_3:18.—The closing salutation with its autographic significance.
"The salutation of me Paul with mine own hand, which is the token in every Epistle: so I write." He takes the pen out of the hand of his amanuensis and writes the closing words himself.
I. IT WAS IMPORTANT TO AUTHENTICATE THE EPISTLE. There were letters falsely attributed to him (1Th_2:2). It is essential for Christians to know the distinction between the human and the Divine. The Thessalonians would be able to identify his large, bold handwriting (Gal_6:11).
II. THE SALUTATION WAS NOT A MERE SYMBOL OF FRIENDSHIP, BUT A PRAYER FOR HIS BELOVED CONVERTS. "The grace of our Lord Jesus Christ be with you all."
1. His Epistles began with prayer; they end with prayer—"fencing round that which he said with mighty walls on either side."
2. All the good he desires for his converts is included in the grace of the God-Man. The prayer implies the Divinity of Christ. His name alone appears in his parting supplication.
3. It is a parting request for all the brethren without exception, including even those who received his rebukes.—T.C.
I. THE IMPORTANCE OF IT. Prayer is a mighty power; we must use it. We must not stand by indifferent and uninterested, and leave the progress of the gospel to missionaries abroad, to God's ministers at home. We must all take our part in the work. Success in that work depends in large measure on the prayers of the faithful. All who pray earnestly for the work of missions are really helpers, as really, though not in the same degree, as the most hardworking missionaries. Faithful prayer is as necessary as faithful preaching. The united prayers of the Church, the mighty volume of supplication that ascends in behalf of missions, is the strength of those who labour in loneliness and self-denial among heathen and savages. Each one of us, however humble, may contribute his share to the great result. All who do so are coworkers in the blessed work of saving souls. It is a high privilege; the Lord has committed the progress of Christianity to the prayers of his people. We may well ask ourselves if we have been as energetic as we ought in that great spiritual work.
II. THE DUTY OF PRAYER.
1. For the spread of the gospel. St. Paul urges it constantly upon his converts. He had been praying for the Thessalonians; now he asks for their prayers in return. It is a commandment. He bids us pray that the Word of the Lord may run, that it may meet with no check in its onward course, but spread ever further and wider, from city to city, from country to country, till "the earth shall be full of the knowledge of the Lord, as the waters cover the sea." This is the only limit. The Church must not be stationary; it must be always in movement. The water of life is living water, ever welling up fresh and clear; it is a running stream. Stagnation means corruption. The gospel must keep moving onward, winning fresh hearts, exerting an ever-growing influence over those who have long felt its power. To stand still is to go back, to win no new victories is to lose its ancient triumphs. It is our bounden duty to help on this progress by our earnest prayers. We are met by an inert mass of apathy; we must strive to kindle it into life by our fervent supplications. "Ask, and ye shall have." The apathy of which, it may be, we complain so bitterly, may be due in large measure to our own spiritual sloth, to the sluggishness of our prayers. Where the Word of the Lord runs, it will be glorified; it is living and powerful; it will manifest its energy in the blessed lives, the holy deaths, of converted men; it will show forth the glory of the Lord in that glory of holiness which, springing from his indwelling presence, will transform the souls in whom that presence abides.
2. For the missionaries themselves. They are exposed to many dangers; it was so with St. Paul. He was now at Corinth, a city where there was a great work to do, for the Lord had much people there. But be met with much opposition, at first from fanatical Jews, afterwards from "false brethren" and "false apostles" He bids the Thessalonians pray that he might be delivered from these men, not for his own sake—he counted not his life dear unto himself—but that he might finish his course with joy, and be blessed in saving many souls. So we should pray now for faithful missionaries, that they may be delivered from unreasonable and wicked men.
LESSONS.
1. Pray constantly for the success of the gospel in all the world. Christ bids you; his apostles bid you.
2. Do not think yourself too weak and sinful to do so; such humility is false humility; it defrauds God's ministers of the assistance which you are bound to give them.
3. Believe in the power of prayer; it is an important element in a living faith.—B.C.C.
2Th_3:3-5.—St. Paul's confidence.
I. HE TRUSTS IN THE LORD.
1. The Lord is faithful. All men have not the faith; the faith is not the possession of all. These unreasonable and wicked men seem to be beyond its saving influences. But the Lord is faithful. He is the Truth; his promises are sure. Amid the tumult of opposition, the rude fanaticism of the Jews, the sneers of the philosophic Greeks, St. Paul still trusted in the Lord. "The Lord is faithful." It is a great word; we may well pray that it may be engraven in our hearts, as the centre of our hopes, the strength of our souls.
2. He will strengthen the Thessalonians. It is what St. Paul prayed for in the last chapter. He knows that his prayer is heard. God will stablish the Thessalonians. He has built his Church upon a rock; the gates of hell shall not prevail against it. The rain may descend, the flood may come, the stream of adversity may beat vehemently against the Church of God; it cannot fall, for it is founded upon the rock. God is faithful. He will keep them from the evil—from the evil which surrounds them in the world, from the power of the evil one. The words sound like a reminiscence of the Lord's prayer. Compare also 2Ti_4:18, "The Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom." St. Paul, it seems, was accustomed to use the same holy words which we say in our daily prayers. How many generations of Christians that prayer has helped in their heavenward journey! They are safe now with Christ. We are marching onwards to that rest which they have reached. We have the same helps which they had. Let us seek that holy confidence which St. Paul had. The Lord is faithful; he will stablish you; he will keep you from the evil.
II. HE HAS CONFIDENCE IN THE THESSALONIANS. Or rather in the Lord touching them. It is in the Lord always that he trusts; but that confidence in the Lord reaches to the Thessalonians; he believes that they are doing now, and will continue to do the things which he commands them, because he is sure that the Lord will stablish them, and keep them from the evil. It is an exhortation delicately expressed in the language of confidence. He trusts them; the consciousness of being trusted is a strong motive for obedience; there is a sense of shame in disobeying a master, a teacher, who reposes implicit confidence in his pupils. Mark the delicate tact of the apostle.
III. HE DOUBTS THEM NOT, YET HE PRAYS FOR THEM.
1. For growth in love. In 1Th_3:11 he had prayed that God would direct his way to the Thessalonians; here he prays that God would direct their hearts into the way of love. The way of love is the way that leads to God, who is love. We need to be directed thither. Our attention is often distracted by the various paths which lead this way and that in the journey of life. God can direct us by his Spirit into the one path which leads to God. That path is love, self-denying, self-forgetting love—the love which comes from God and ends in God. For love is of God, it is his gift; it comes from him who is the only Fountain of pure and holy love. And it ends in him; for God only is the true Object of our highest love; only in him can the deep yearnings of our souls find their proper satisfaction. "Thou shalt love the Lord thy God with all thine heart." It is his commandment, the first of all the commandments. He does not mock us with commands which we cannot obey; he giveth his Spirit; and the gift of the Spirit is the gift of power. He can direct; he will, if we seek it in persevering prayer, direct our hearts into the love of God.
2. For growth in patience. The Church of Thessalonica needed patience; it was much afflicted from the first. The Lord Jesus Christ was the great Example of patience. He endured the cross, despising the shame. If we would run with patience the race that is set before us, we must consider him, always looking unto Jesus. In our sufferings we must meditate on the sufferings of our Lord and Saviour, and pray for grace to follow his example. We need his patience, such patience as he had. We must pray for it. The Lord will direct us to it.
LESSONS.
1. The Lord is faithful; trust in him. He is true; he will establish the hearts of his chosen.
2. We must be stern with ourselves, but gentle with others; gentle words of confidence win those whom harshness would only repel.
3. Pray for love; pray for patience.—B.C.C.
2Th_3:6-15.—The importance of the common duties of daily life shown.
I. BY ST. PAUL'S EARNEST APPEALS.
1. He commands, and that in the Name of the Lord Jesus Christ. There were some among the Thessalonian Christians who walked disorderly, whose lives were not ordered according to the teaching which they had received from St. Paul. The Church generally was sound, as the Epistle shows, but there was a section that needed counsel and firm treatment. Probably the prevalent restlessness about the approach of the day of the Lord so filled their minds that it seemed hard to attend to less exciting matters. In view of an event so awful, the little details of daily occupation seemed trivial and insignificant. The whole course of life, with all its complex interests, might any moment be abruptly checked by the sudden coming of the Lord. It was hard to descend from the contemplation of a topic so absorbing to the little duties of work and everyday life. But the apostle commands, and that with the greatest earnestness. It is just in those little duties that our responsibility chiefly lies. It is in the small matters of daily life that the battle between good and evil is fought out for each individual soul. "The daily round, the common task," is the field in which we are trained for heaven; or, if not for heaven, it must be for hell. Ordinary lives are commonplace; they do not present opportunities for showy action; there are few emergencies, little excitement in them. The lives of most of us are, by God's appointment, ordinary and commonplace; it is the discipline for eternity which he has provided for us. The quiet, faithful performance of those common duties is the best preparation for the coming of the Lord. He cannot find us better employed than in the work, whatever it may be, which his providence has given us to do. And, in truth, those commonplace lives afford ample opportunities for self-denial, if only we will use them; a road for drawing daily nearer to God, if only we will take the path pointed out by his providence, not some self-chosen way of our own. A commonplace life may be in the eyes of the holy angels full of beauty and heroism. To do each little duty, as it comes, faithfully and thoroughly; to keep the thought of God's presence constantly before us, and to try in all things, great and small alike, to please him; to persevere all the day, and every day, in the quiet life of duty;—this involves a sustained effort, a lofty faith, a holy love, which are in the sight of God of great price. The life of duty, however humble and quiet that duty may be, is the life of holiness. Religious fervour, religious excitement, if it ends in excitement and does not issue in obedience, is but a counterfeit in the sight of God; it will not abide the day of his coming. In the First Epistle St. Paul had bidden the Thessalonians to study to be quiet, to do their own business, to work with their own hands. He speaks more strongly now. Probably the excitement had increased; it had led to the disorder which he condemns. He commands them now, and that in virtue of his apostolic authority, in the Name of the Lord Jesus Christ, whose ambassador he was. Sometimes God's ministers must speak with authority. They must be instant in season, out of season; they must reprove, rebuke, exhort; but such rebukes will avail little, unless they are administered with much long suffering, with humility and godly fear, and enforced by that authority of character which only holiness of life can give. To possess such authority, a man must have that reality the absence of which is so soon detected; he must have that ready sympathy which is such a source of power and success in ministerial work.
2. They must withdraw themselves from every brother that walketh disorderly. St. Paul is not issuing a sentence cf excommunication, as in 1Co_5:1-13. and 1Ti_1:20. The conduct of these Thessalonians was not so utterly wicked as that of the incestuous person at Corinth; their errors were not so dangerous as those of Hymenaeus and Alexander. But they were neglecting the duties of their station; they were living in disobedience. It was not right for Christians to recognize such men as brethren; their lives were a scandal; they were bringing discredit upon the Christian name. True Christians must be jealous for their Master's honour; they must sometimes show openly their disapprobation of inconsistency. It is a difficult and painful duty. It is necessary, in performing it, to keep a very careful watch over our own motives; to speak and act in deep humility and real charity; to cast first the beam out of our own eye; to remember the Saviour's rule, "Judge not." But though a difficult duty, it is sometimes a duty. A true Christian must not live on terms of intimacy with men who disgrace their Christian profession. He will not walk in the counsel of the ungodly, nor stand in the way of sinners. All his delight will be in the saints who are on the earth. Especially he must avoid the companionship of those who make a great show of religion and live ungodly lives. No sin is more dangerous than hypocrisy; none is more strongly condemned by our Lord.
II. BY HIS EXAMPLE.
1. He did not behave himself disorderly. He illustrated in his life the power of true religion. He was a man of warm affections, of enthusiastic character, full of high hopes; but he never allowed any excitement of feeling to interfere with the quiet performance of daily duties. His life and preaching supplemented one another. His preaching disclosed the motives which prompted his actions and regulated his life; his life was his preaching translated into action—it showed the reality, the living force, of the truths which he preached.
2. He worked with his own hands. He always asserted the right of the apostles and their companions to maintenance from the Churches. The Lord hath ordained, he said, that they which preach the gospel should live of the gospel. But he did not claim this right for himself. It was not pride that prompted his conduct; he accepted the gifts of the Philippians. But he knew the value of an example of self-denying and absolutely disinterested labour. The Gentile world had never seen such a life. It was a power in itself; it constrained the admiration and won the hearts of men; it forced them to admit the reality of a religion which sustained him in such unparalleled self-sacrifices. So he would not eat any man's bread for nought. For nought, he says in his humility; though he knew well that his converts in Thessalonica owed to him, like Philemonon, even their own selves. He wrought with his own hands, and that night and day. It was hard, uninteresting, ill-paid labour. It required the close application of many hours to earn even the simple livelihood which contented him. But he worked on in patience, knowing the power of example.
III. HE INSISTS ON THE DUTY OF HONEST LABOUR.
1. Are had done so during his stay at Thessalonica. He had given his opinion in the words of a short, stern proverb, "If any will not work, neither let him eat." Labour is the ordinance of God; a punishment at first (Gen_3:19), but it is turned into a blessing (Psa_128:2) to those who accept it as the will of God, and use it as a discipline of obedience and self-denial. Work, in some form or other, is a necessity for us; without work, life soon becomes dreary, full of restlessness and dissatisfaction. To have nothing to do is far from enviable; it is full of ennui and weariness. Time is a priceless talent, given us that we might