2 Thessalonians 3 commentary

Those who are far apart still may meet together at the throne of grace; and those not able to do or receive any other kindness, may in this way do and receive real and very great kindness. Enemies to the preaching of the gospel, and persecutors of its faithful preachers, are unreasonable and wicked men. Many do not believe the gospel; and no wonder if such are restless and show malice in their endeavours to oppose it. The evil of sin is the greatest evil, but there are other evils we need to be preserved from, and we have encouragement to depend upon the grace of God. When once the promise is made, the performance is sure and certain. The apostle had confidence in them, but that was founded upon his confidence in God; for there is otherwise no confidence in man. He prays for them for spiritual blessings. It is our sin and our misery, that we place our affections upon wrong objects. There is not true love of God, without faith in Jesus Christ. If, by the special grace of God, we have that faith which multitudes have not, we should earnestly pray that we may be enabled, without reserve, to obey his commands, and that we may be enabled, without reserve, to the love of God, and the patience of Christ.

Those who have received the gospel, are to live according to the gospel. Such as could work, and would not, were not to be maintained in idleness. Christianity is not to countenance slothfulness, which would consume what is meant to encourage the industrious, and to support the sick and afflicted. Industry in our callings as men, is a duty required by our calling as Christians. But some expected to be maintained in idleness, and indulged a curious and conceited temper. They meddled with the concerns of others, and did much harm. It is a great error and abuse of religion, to make it a cloak for idleness or any other sin. The servant who waits for the coming of his Lord aright, must be working as his Lord has commanded. If we are idle, the devil and a corrupt heart will soon find us somewhat to do. The mind of man is a busy thing; if it is not employed in doing good, it will be doing evil. It is an excellent, but rare union, to be active in our own business, yet quiet as to other people's. If any refused to labour with quietness, they were to note him with censure, and to separate from his company, yet they were to seek his good by loving admonitions. The Lords is with you while you are with him. Hold on your way, and hold on to the end. We must never give over, or tire in our work. It will be time enough to rest when we come to heaven.

The apostle prays for the Thessalonians. And let us desire the same blessings for ourselves and our friends. Peace with God. This peace is desired for them always, or in every thing. Peace by all means; in every way; that, as they enjoyed the means of grace, they might use all methods to secure peace. We need nothing more to make us safe and happy, nor can we desire any thing better for ourselves and our friends, than to have God's gracious presence with us and them. No matter where we are, if God be with us; nor who is absent, if God be present. It is through the grace of our Lord Jesus Christ, that we hope to have peace with God, and to enjoy the presence of God. This grace is all in all to make us happy; though we wish ever so much to others, there remains enough for ourselves.

1 Pray for us. Though the Lord powerfully aided him, and though he surpassed all others in earnestness of prayer, he nevertheless does not despise the prayers of believers, by which the Lord would have us aided. It becomes us, after his example, eagerly to desire this aid, and to stir up our brethren to pray for us.

When, however, he adds — that the word of God may have its course, he shows that he has not so much concern and regard for himself personally, as for the entire Church. For why does he desire to be recommended to the prayers of the Thessalonians? That the doctrine of the gospel may have its course. He does not desire, therefore, so much that regard should be had to himself individually, as to the glory of God and the common welfare of the Church. Course means here dissemination; “Estendue et auancement;” — “Extension and advancement.” glory means something farther, — that his preaching may have its power and efficacy for renewing men after the image of God. Hence, holiness of life and uprightness on the part of Christians is the glory of the gospel; as, on the other hand, those defame the gospel who make profession of it with the mouth, while in the meantime they live in wickedness and baseness. He says — as among you; for this should be a stimulus to the pious, to see all others like them. Hence those that have already entered into the kingdom of God are exhorted to pray daily that it may come. (Matthew 6:10.)

2 That we may be delivered. The old interpreter has rendered it, not unhappily, in my opinion — unreasonable Importunos. Wiclif (1380) renders it noyous.—Ed. Now, by this term, as also by that which immediately follows, (τῶν πονηρῶν,) evil, Paul means wicked and treacherous men, who lurked in the Church, under the name of Christians, or at least Jews, who with a mad zeal for the law furiously persecuted the gospel. He knew, however, how much danger impended over them from both these classes. Chrysostom, however, thinks that those only are meant who maliciously oppose the gospel by base doctrines, “Fausses et peruerses doctrines;” — “False and perverse doctrines.” — not by weapons of violence, as for example, Alexander, Hymeneus, and the like; but for my part, I extend it generally to all kinds of dangers and enemies. He was at that time proceeding towards Jerusalem, and wrote in the midst of his journeyings. Now, he had already been divinely forewarned that imprisonments and persecutions awaited him there. (Acts 20:23.) He means, however, deliverance, so that he may come off victorious, whether by life or by death.

All have not faith. This might be explained to mean, “Faith is not in all.” This expression, however, were both ambiguous and more obscure. Let us therefore retain Paul’s words, by which he intimates that faith is a gift of God that is too rare to be found in all. God, therefore, calls many who do not come to him by faith. Many pretend to come to him, who have their heart at the farthest distance from him. Farther, he does not speak of all indiscriminately, but merely animadverts upon those that belong to the Church: for the Thessalonians saw that very many held faith in abhorrence; “En horreur et disdain;” — “In horror and disdain.” nay, they saw how small was the number of believers. Hence it would have been unnecessary to say this as to strangers; but Paul simply says that all that make a profession of faith are not such in reality. Should you take in all Jews, they appeared to have nearness to Christ, for they ought to have recognized him by means of the law and the prophets. Paul, there can be no question specially marks out those with whom he would have to do. Now, it is probable that they were those who, while they had the appearance and honorary title of piety, were nevertheless very far from the reality. From this came the conflict.

With the view of shewing, therefore, that it was not groundlessly, or without good reason, that he dreaded contests with wicked and perverse men, he says that faith is not common to all, because the wicked and reprobate are always mixed with the good, as tares are with the good wheat. (Matthew 13:25.) And this ought to be remembered by us whenever we have annoyance given us by wicked persons, who nevertheless desire to be reckoned as belonging to the society of Christians — that all men have not faith. Nay more, when we hear in some instances that the Church is disturbed by base factions, let this be a shield to us against offenses of this nature; for we shall not merely inflict injury upon pious teachers, if we have doubts as to their fidelity, whenever domestic enemies do them harm, but our faith will from time to time waver, unless we keep in mind that among those who boast of the name of Christians there are many that are treacherous. “Qu’il y a beaucoup d’infideles, desloyaux, et traistres;” — “That there are many that are unbelieving, disloyal, and traitorous.”

3 But God is faithful. As it was possible that their minds, influenced by unfavorable reports, might come to entertain some doubts as to Paul’s ministry, having taught them that faith is not always found in men, he now calls them back to God, and says that he is faithful, so as to confirm them against all contrivances of men, by which they will endeavor to shake them. “They, indeed, are treacherous, but there is in God a support that is abundantly secure, so as to keep you from giving way.” He calls the Lord faithful, inasmuch as he adheres to his purpose to the end in maintaining the salvation of his people, seasonably aids them, and never forsakes them in dangers, as in 1 Corinthians 10:13,

God is faithful, who will not suffer you to be tried above that ye are able to bear.

These words, however, themselves shew that Paul was more anxious as to others than as to himself. Malicious men directed against him the stings of their malignity; the whole violence “Toute la violence et impetuosite;” — “The whole violence and impetuosity.” of it fell upon him. In the mean time, he directs all his anxieties towards the Thessalonians, lest this temptation should do them any injury.

The term evil may refer as well to the thing, that is, malice, as to the persons of the wicked. I prefer, however, to interpret it of Satan, the head of all the wicked. For it were a small thing to be delivered from the cunning or violence of men, if the Lord did not protect us from all spiritual injury.

4 We have confidence. By this preface he prepares the way for proceeding to give the instruction, which we shall find him immediately afterwards subjoining. For the confidence which he says he has respecting them, made them much more ready to obey than if he had required obedience from them in a way of doubt or distrust. He says, however, that this hope, which he cherished in reference to them, was founded upon the Lord, inasmuch as it is his to bind their hearts to obedience, and to keep them in it; or by this expression, (as appears to me more probable,) he meant to testify, that it is not his intention to enjoin anything but by the commandment of the Lord. Here, accordingly, he marks out limits for himself as to enjoining, and for them as to obeying — that it should be only in the Lord. “Voyci donc les bournes qu’il limite, et pour soy et pour eux: pour soy, de ne commander rien que par le Seigneur: a eux, de ne rendre obeissance sinon au Seigneur;” — “Mark then the limits which he prescribes both for himself and for them: for himself, not to command anything but by the Lord: for them, not to render obedience except to the Lord.” All, therefore, that do not observe this limitation, do to no purpose resort to Paul’s example, with the view of binding the Church and subjecting it to their laws. Perhaps he had this also in view, that the respect which was due to his Apostleship might remain unimpaired among the Thessalonians, however the wicked might attempt to deprive him of the honor that belonged to him; for the prayer which he immediately subjoins tends towards this object. For provided men’s hearts continue to be directed towards love to God, and patient waiting for Christ, other things will be in a desirable state, and Paul declares that he desires nothing else. From this it is manifest, how very far he is from seeking dominion for himself peculiarly. For he is satisfied provided they persevere in love to God, and in the hope of Christ’s coming. In following up with prayer his expression of confidence, “Quand apres auoir protesté de sa confiance, il ne laisse pas d’adiouster encore la priere auec la confiance;” — “When after having declared his confidence, he omits not to add besides, prayer along with confidence.” he admonishes us that we must not relax in eagerness of prayer on the ground that we cherish good hope.

As, however, he states here in a summary manner the things that he knew to be most necessary for Christians, let every one make it his endeavor to make proficiency in these two things, in so far as he desires to make progress towards perfection. And, unquestionably, the love of God cannot reign in us unless brotherly love is also exercised. Waiting for Christ, on the other hand, teaches us to exercise contempt of the world, mortification of the flesh, and endurance of the cross. At the same time the expression might be explained as meaning, the patience of Christ — that which Christ’s doctrine begets in us; but I prefer to understand it as referring to the hope of ultimate redemption. For this is the only thing that sustains us in the warfare of the present life, that we wait for the Redeemer; and farther, this waiting requires patient endurance amidst the continual exercises of the cross.

2 Thessalonians 3:6-10

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. Praecipimus autem vobis, fratres in nomine Domini nostri Iesu Christi, ut vos subducatis ab omni fratre, qui inordinate ambulet, et non iuxta institutionem, quam accepit a nobis.

7. For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;

7. Ipsi enim scitis, quomodo oporteat nos imitari, quia non inordinate egimus inter vos:

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:

8. Neque gratis panem comedimus a quoquam, sed cum labore et sudore nocte dieque facientes opus, ne cui vestrum graves essemus.

9. Not because we have not power, but to make ourselves an ensample unto you to follow us.

9. Non quod non habeamus potestatem, sed ut nos ipsos exemplar proponeremus vobis ad imitandum vos.

10. For even when we were with you, this we commanded you, that if any would not work, neither should he eat.

10. Etenim quum essemus apud vos, hoc vobis praecepimus, ut, qui laborare non vult, is neque comedat.

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, “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.” 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, “Desordre et grande confusion;” — “Disorder and great confusion.” ) — 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, “Ceste separation ou retirement;” — “This separation or withdrawment.” 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 See Calvin on I Thessalonians; 2:9-12. — fj. 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 “Les Docteurs et Ministres;” — “Teachers and ministers.” 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. “Comme s’ils viuoyent inutiles et oiseux;” — “As if they lived uselessly and idly.” 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. “Viuent du labeur et bien d’autruy;” — “Should live on the labor and substance of others.” 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.

9 Not because we have not. As Paul wished by his laboring to set an example, that idle persons might not like drones “Ainsi que les bourdons entre abeilles ne font point de miel, et neantmoins viuent de celuy des autres;” — “As drones among bees do not make any honey, and yet live on that of others.” eat the bread of others, so he was not willing that this very thing “Son exemple;” — “His example.” should do injury to the ministers of the word, so that the Churches should defraud them of their proper livelihood. In this we may see his singular moderation and humanity, and how far removed he was from the ambition of those who abuse their powers, so as to infringe upon the rights of their brethren. There was a danger, lest the Thessalonians, having had from the beginning the preaching of the gospel from Paul’s mouth gratuitously, “Gratuitement et sans luy bailler aucuns gages;” — “Gratuitously, and without giving him any remuneration.” should lay it down as a law for the future as to other ministers; the disposition of mankind being so niggardly. Paul, accordingly, anticipates this danger, and teaches that he had a right to more than he had made use of, that others may retain their liberty unimpaired. He designed by this means to inflict the greater disgrace, as I have already noticed above, on those that do nothing, for it is an argument from, the greater to the less.

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

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

also in Proverbs 10:4,

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

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

It is also to be observed, that there are different ways of laboring. For whoever aids “Aide et porte proufit;” — “Aids and brings advantage.” the society of men by his industry, either by ruling his family, or by administering public or private affairs, or by counseling, or by teaching, “En enseignant les autres;” — “By instructing others.” or in any other way, is not to be reckoned among the idle. For Paul censures those lazy drones who lived by the sweat of others, while they contribute no service in common for aiding the human race. Of this sort are our monks and priests who are largely pampered by doing nothing, excepting that they chant in the temples, for the sake of preventing weariness. This truly is, (as Plautus speaks,) The passage alluded to is as follows: “Musice, Hercle, agitis aetatem“ —(“By Hercules, you pass life musically”) Plaut. Mostellariae, Act in. Sc. 2, 40. — Ed. to “live musically.” “Plaute poete Latin ancien, quand il vent parler de gens qui viuent a leur aise, il dit qu’ils viuent musicalement, c’est a dire, en chantres. Mais a la verite on pent bien dire de ceux-ci, en tout sens qu’on le voudra prendre, qu’ils viuent musicalement;” — “Plautus, the ancient Latin poet, when he has it in view to speak of persons who live at their ease, says that they live musically, that is to say, like singers. But truly it may be well said of those persons, in every sense in which one might choose to take it, that they live musically.”

2 Thessalonians 3:11-13

11. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.

11. Audimus enim quosdam versantes inter vos inordinate nihil operis agentes, sed curiose satagentes.

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.

12. Talibus autem praecipimus, et obsecramus “Prions, ou, exhortons;” — “We pray, or, we exhort.” per Dominum nos trum Iesum Christum, ut cum quiete operantes suum ipsorum panem edant.

13. But ye, brethren, be not weary in well doing.

13. Vos autem fratres, ne defatigemini benefaciendo.

11 We hear that there are some among you. It is probable that this kind of drones were, as it were, the seed of idle monkhood. For, from the very beginning, there were some who, under pretext of religion, either made free with the tables of others, or craftily drew to themselves the substance of the simple. They had also, even in the time of Augustine, come to prevail so much, that he was constrained to write a book expressly against idle monks, where he complains with good reason of their pride, because, despising the admonition of the Apostle, they not only excuse themselves on the ground of infirmity, but they wish to appear holier than all others, on the ground that they are exempt from labors. He inveighs, with good reason, against this unseemliness, that, while the senators are laborious, the workman, or person in humble life, does not merely live in idleness, “Les senateurs et les nobles ayent la main a la besogne, et cependant les manouuriers et mechaniques, non seulement viuront en oisiuete;” — “The senators and the nobles have their hand in the work, and in the mean time the workmen and mechanics will not only live in idleness.” but would fain have his indolence pass for sanctity. Such are his views. “Voyla que dit S. Augustin;” — “There you have what St. Augustine says.” In the mean time, however, the evil has increased to such an extent, that idle bellies occupy nearly the tenth part of the world, whose only religion is to be well stuffed, and to have exemption from all annoyance “Et solicitude;” — “And anxiety.” of labor. And this manner of life they dignify, sometimes with the name of the Order, sometimes with that of the Rule, of this or that personage. “D’vn tel sainct, ou d’vn tel;” — “Of this saint, or that.”

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

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

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

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

This is the first law of equity, that no one make use of what belongs to another, but only use what he can properly call his own. The second is, that no one swallow up, like some abyss, what belongs to him, but that he be beneficent to neighbors, and that he may relieve their indigence by his abundance. See Calvin on the Corinthians; vol. 2, p. 286. In the same manner, the Apostle exhorts those who had been formerly idle to labor, not merely that they may gain for themselves a livelihood, but that they may also be helpful to the necessities of their brethren, as he also teaches elsewhere. (Ephesians 4:28.)

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

2 Thessalonians 3:14-18

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.

14. Si quis autem non obedit sermoni nostro per epistolam, hunc notate: et ne commisceamini illi, “N’obeit a nostre parolle, marquez-le par lettres, et ne conuersez point, or, ni obeit a nostre parolle par ces lettres, marquez—le, et ne conversez;” — “Does not obey our word, mark him by letters, and keep no company with him; or, does not obey our word by these letters, mark him and keep no company.” ut pudefiat:

15. Yet count him not as an enemy, but admonish him as a brother.

15. Et ne tanquam inimicum sentiatis, sed admonete tanquam fratrem.

16. Now the Lord of peace himself give you peace always by all means. The Lord be with you all.

16. Ipse autem Deus pacis det vobis pacem semper omnibus modis. Dominus sit cum omnibus vobis.

17. The salutation of Paul with mine own hand, which is the token in every epistle: so I write.

17. Salutatio, mea manu Pauli: quod est signum in omni epistola.

18. The grace of our Lord Jesus Christ be with you all. Amen.

18. Gratia Domini nostri Iesu Christi cum omnibus vobis. Amen.

The second epistle to the Thessalonians was written from Athens.

Ad Thessalonicenses secunda missa fuit ex Athenis.

14 If any one obeys not. He has already declared previously, that he commands nothing but from the Lord. Hence the man, that would not obey, would not be contumacious against a mere man, but would be rebellious against God himself; “Ce n’eust point contre vn homme mortel qu’il eust addresse son opiniastre et rebellion;” — “It would not have been against a mortal man that he had directed his stubbornness and rebellion.” and accordingly he teaches that such persons ought to be severely chastised. And, in the first place, he desires that they be reported to him, that he may repress them by his authority; and, secondly, he orders them to be excommunicated, that, being touched with shame, they may repent. From this we infer, that we must not spare the reputation of those who cannot be arrested otherwise than by their faults being exposed; but we must take care to make known their distempers to the physician, that he may make it his endeavor to cure them.

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

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

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

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

16 Now the Lord of peace. This prayer seems to be connected with the preceding sentence, with the view of recommending endeavors after concord and mildness. He had forbidden them to treat even the contumacious “Mesme les rebelles et obstinez;” — “Even the rebellious and obstinate.” as enemies, but rather with a view to their being brought back to a sound mind “A repentance et amendment;” — “To repentance and amendment.” by brotherly admonitions. He could appropriately, after this, subjoin an injunction as to the cultivation of peace; but as this is a work that is truly Divine, he betakes himself to prayer, which, nevertheless, has also the force of a precept. At the same time, he may also have another thing in view — that God may restrain unruly persons, “Ceux qui sont desobeissans;” — “Those that are disobedient.”

that they may not disturb the peace of the Church.

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

Indexes

Index of Scripture References

Genesis

1   1:26   3:22   9:6   9:6   9:6   14:13

Exodus

7:11   14:13   14:31   32:32

Leviticus

19:14

Deuteronomy

7:7-8   10:17   13:3

1 Kings

19:18

Job

4:18

Psalms

7:8   35:19   37:5   55:22   55:22   69:28   73:1-12   122:6   128:2   137:6   138:8   138:8   145:18

Proverbs

3:5   5:15   8:36   10:4

Ecclesiastes

9:3

Isaiah

11:4   26:9   30:15   30:21   33:22   42:1   45:23   48:11   50:5   53:1   55:11   55:13   60:2   60:2   60:2   64:8

Jeremiah

5:8   17:9   23:29   31:33

Ezekiel

11:20

Daniel

12:2

Hosea

1:10-11

Amos

9:36

Zechariah

14:8

Malachi

4:2

Matthew

5:11   5:14   5:15   6:10   6:21   7:13   10:20   12:18   13:13   13:25   13:25   13:46   15:6   15:11   16:17   17:5   17:6   20:28   21:44   23:32   24:6   24:24   24:36   24:37   28:20

Mark

16:15   16:19

Luke

6:25   13:24   16:15   16:15   17:21   21:15   21:19   21:28   24:47

John

1:14   1:16   1:18   4:23   5:17   5:20   5:24   10   10:5   10:8   10:27   15:1   17:1   17:3   17:5

Acts

1:8   2   2:37   3:20   16:6   16:9   16:12   16:12-17:15   17:2   17:28   18:23   20:3   20:23   20:26   21:13

Romans

1:4   1:13   1:16   1:18-32   1:19   1:20   1:28   2:29   3:4   3:23   4:15   5:4   6   6:4   6:13   6:20   7:24   8   8   8   8:7   8:10   8:14   8:24   8:24   8:28   8:29   9:3   10:5   10:6   11:5   11:24   12:7   12:19   12:21   13:14   13:14   14:8   14:11   14:17   15:8   15:16   16:17   16:17-19   16:18   16:25

1 Corinthians

1:8   1:18   1:23   1:30   1:30   1:31   1:31   1:31   1:31   2:2   2:6   2:8   2:14   4:1   6:13   7:8   7:30   7:31   7:35   9:5   9:11   9:14   10:13   11:7   12:12   14:3   14:14   15:13   15:20   15:31   15:36

2 Corinthians

1:4   1:6   1:20   2:7   4:7   4:10   5:4   5:6   5:17   5:18   5:21   8:13   10:17   11:8   11:14   13:4

Galatians

1:10   2:19   4:3   5:17   5:25   5:26   6:10   6:10   6:10

Ephesians

2:6   2:11   2:15   3:9   3:17   4:1   4:14   4:14   4:24   4:28   5:16   5:21-6:9   6:1   6:1   6:8   <a href="?scrBook=Eph&am

CHAPTER 3

2Th 3:1-18. He Asks Their Prayers: His Confidence in Them: Prayer for Them: Charges against Disorderly Idle Conduct; His Own Example: Concluding Prayer and Salutation.

1. Finally--literally, "As to what remains."

may have free course--literally, "may run"; spread rapidly without a drag on the wheels of its course. That the new-creating word may "run," as "swiftly" as the creative word at the first (Psa 147:15). The opposite is the word of God being "bound" (2Ti 2:9).

glorified--by sinners accepting it (Ac 13:48; Ga 1:23, 24). Contrast "evil spoken of" (1Pe 4:14).

as it is with you--(1Th 1:6; 4:10; 5:11).

2. that we ... be delivered from unreasonable ... men--literally, men out of place, inept, unseemly: out of the way bad: more than ordinarily bad. An undesigned coincidence with Ac 18:5-9. Paul was now at Corinth, where the Jews "opposed themselves" to his preaching: in answer to his prayers and those of his converts at Thessalonica and elsewhere, "the Lord, in vision," assured him of exemption from "the hurt," and of success in bringing in "much people." On the unreasonable, out-of-the way perversity of the Jews, as known to the Thessalonians, see 1Th 2:15, 16.

have not faith--or as Greek, "the faith" of the Christian: the only antidote to what is "unreasonable and wicked." The Thessalonians, from their ready acceptance of the Gospel (1Th 1:5, 6), might think "all" would similarly receive it; but the Jews were far from having such a readiness to believe the truth.

3. faithful--alluding to "faith" (2Th 3:2): though many will not believe, the Lord (other very old manuscripts read "God") is still to be believed in as faithful to His promises (1Th 5:24; 2Ti 2:13). Faith on the part of man answers to faithfulness on the part of God.

stablish you--as he had prayed (2Th 2:17). Though it was on himself that wicked men were making their onset, he turns away from asking the Thessalonians' prayers for HIS deliverance (2Th 3:2: so unselfish was he, even in religion), to express his assurance of THEIR establishment in the faith, and preservation from evil. This assurance thus exactly answers to his prayer for them (2Th 2:17), "Our Lord ... stablish you in every good word and work." He has before his mind the Lord's Prayer, "Lead us not into temptation, but deliver us from evil"; where, as here, the translation may be, "from the evil one"; the great hinderer of "every good word and work." Compare Mt 13:19, "the wicked one."

4. we have confidence in the Lord--as "faithful" (2Th 3:3). Have confidence in no man when left to himself [Bengel].

that ye both do--Some of the oldest manuscripts insert a clause, "that ye both have done" before, "and are doing, and will do." He means the majority by "ye," not all of them (compare 2Th 3:11; 2Th 1:3; 1Th 3:6).

5. If "the Lord" be here the Holy Ghost (2Co 3:17), the three Persons of the Trinity will occur in this verse.

love of God--love to God.

patient waiting for Christ--rather as Greek, "the patience (endurance) of Christ," namely, which Christ showed [Alford] (2Th 2:4; 1Th 1:3). Estius, however, supports English Version (compare Re 1:9; 3:10). At all events, this grace, "patience," or persevering endurance, is connected with the "hope" (1Th 1:3, 10) of Christ's coming. In Alford's translation we may compare He 12:1, 2, "Run with patience (endurance) ... looking to Jesus ... who, for the joy that was before Him, endured the cross"; so WE are to endure, as looking for the hope to be realized at His coming (He 10:36, 37).

6. we command you--Hereby he puts to a particular test their obedience in general to his commands, which obedience he had recognized in 2Th 3:4.

withdraw--literally, "to furl the sails"; as we say, to steer clear of (compare 2Th 3:14). Some had given up labor as though the Lord's day was immediately coming. He had enjoined mild censure of such in 1Th 5:14, "Warn ... the unruly"; but now that the mischief had become more confirmed, he enjoins stricter discipline, namely, withdrawal from their company (compare 1Co 5:11; 2Jo 10, 11): not a formal sentence of excommunication, such as was subsequently passed on more heinous offenders (as in 1Co 5:5; 1Ti 1:20). He says "brother," that is, professing Christian; for in the case of unprofessing heathen, believers needed not be so strict (1Co 5:10-13).

disorderly--Paul plainly would not have sanctioned the order of Mendicant Friars, who reduce such a "disorderly" and lazy life to a system. Call it not an order, but a burden to the community (Bengel, alluding to the Greek, 2Th 3:8, for "be chargeable," literally, "be a burden").

the tradition--the oral instruction which he had given to them when present (2Th 3:10), and subsequently committed to writing (1Th 4:11, 12).

which he received of us--Some oldest manuscripts read, "ye received"; others, "they received." The English Version reading has no very old authority.

7. how ye ought to follow us--how ye ought to live so as to "imitate (so the Greek for 'follow') us" (compare Notes, see on 1Co 11:1; 1Th 1:6).

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

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

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

night and day--scarcely allowing time for repose.

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

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

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

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

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

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

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

with quietness--quiet industry; laying aside restless, bustling, intermeddling officiousness (2Th 3:11).

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

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

14. note that man--mark him in your own mind as one to be avoided (2Th 3:6).

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

15. admonish him as a brother--not yet excommunicated (compare Le 19:17). Do not shun him in contemptuous silence, but tell him why he is so avoided (Mt 18:15; 1Th 5:14).

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

always--unbroken, not changing with outward circumstances.

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

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

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

which--which autograph salutation.

the token--to distinguish genuine Epistles from spurious ones put forth in my name (2Th 2:2).

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

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

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

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

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

Finally, brethren - The words το λοιπον do not mean finally, but, furthermore - to come to a conclusion - what remains is this - I shall only add - any of these phrases expresses the sense of the original.

Pray for us - God, in the order of his grace and providence, has made even the success of his Gospel dependent, in a certain measure, on the prayers of his followers. Why he should do so we cannot tell, but that he has done so we know; and they are not a little criminal who neglect to make fervent supplications for the prosperity of the cause of God.

May have free course - They were to pray that the doctrine of the Lord, ὁ λογος του Κυριου, might run, τρεχῃ, an allusion to the races in the Olympic games: that, as it had already got into the stadium or race course, and had started fairly, so it might run on, get to the goal, and be glorified; i.e., gain the crown, appointed for him that should get first to the end of the course.

Unreasonable and wicked men - The word ατοπων, which we translate unreasonable, signifies rather disorderly, unmanageable; persons out of their place - under no discipline, regardless of law and restraint, and ever acting agreeably to the disorderly and unreasonable impulse of their own minds.

For all men have not faith - The word πιστις is without doubt, to be taken here for fidelity or trustworthiness, and not for faith; and this is agreeable to the meaning given to it in the very next verse: But the Lord is faithful, πιστος δε εστιν ὁ Κυριος.

There are many, even of those who have received a measure of the Divine light, in whom we cannot confide; they are irregular, disorderly, and cannot be brought under regular discipline: to these we cannot trust either ourselves or any thing that concerns the cause of God. But the Lord is worthy of your whole confidence; doubt him not; he will establish you, and keep you from any evil to which you may be exposed by these or such like persons.

From evil - Απο του πονηρου may be translated, from the devil or from the evil one. They had disorderly men, wicked men, and the evil one or the devil, to contend with; God alone could support and give them the victory; he had promised to do it, and he might ever be confided in as being invariably faithful.

And we have confidence - We have no doubt of God's kindness towards you; he loves you, and will support you: and we can confide in you, that ye are now acting as we have desired you, and will continue so to do.

The Lord direct your hearts into the love of God - The love of God is the grand motive and principle of obedience; this must occupy your hearts: the heart is irregular in all its workings; God alone, by his Spirit, can direct it into his love, and keep it right; κατευθυναι, give a proper direction to all its passions, and keep them in order, regularity and purity.

The patience of Christ - Such patience, under all your sufferings and persecutions, as Christ manifested under his. He bore meekly the contradiction of sinners against himself; and when he was reviled, he reviled not again.

That ye withdraw yourselves - Have no fellowship with those who will not submit to proper discipline; who do not keep their place; ατακτως, 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, 1Thes 4:11, 1Thes 4:12, 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.

We behaved not ourselves disorderly - Ουκ ητακτησαμεν· We did not go out of our rank - we kept our place, and discharged all its duties.

Neither did we eat any man's bread for naught - We paid for what we bought, and worked with our hands that we might have money to buy what was necessary.

Labour and travail night and day - We were incessantly employed, either in preaching the Gospel, visiting from house to house, or working at our calling. As it is very evident that the Church at Thessalonica was very pious, and most affectionately attached to the apostle, they must have been very poor, seeing he was obliged to work hard to gain himself the necessaries of life. Had they been able to support him he would not have worked with labor and travail night and day, that he might not be burdensome to them; and, as we may presume that they were very poor, he could not have got his support among them without adding to their burdens. To this his generous mind could not submit; it is no wonder, therefore, that he is so severe against those who would not labor, but were a burden to the poor followers of God.

Not because we have not power - We have the power, εξουσιαν, the right, to be maintained by those in whose behalf we labor. The laborer is worthy of his hire, is a maxim universally acknowledged and respected; and they who preach the Gospel should live by the Gospel: the apostle did not claim his privilege, but labored for his own support, that he might be an example to those whom he found otherwise disposed, and that he might spare the poor. See 1Cor 9:1, etc.

If any would not work, neither should he eat - This is a just maxim, and universal nature inculcates it to man. If man will work, he may eat; if he do not work, he neither can eat, nor should he eat. The maxim is founded on these words of the Lord: In the sweat of thy brow thou shall eat bread. Industry is crowned with God's blessing; idleness is loaded with his curse. This maxim was a proverb among the Jews. Men who can work, and will rather support themselves by begging, should not get one morsel of bread. It is a sin to minister to necessities that are merely artificial.

For we hear that there are some - It is very likely that St. Paul kept up some sort of correspondence with the Thessalonian Church; for he had heard every thing that concerned their state, and it was from this information that he wrote his second epistle.

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

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

Busybodies - Περιεργαζομενους· Doing every thing they should not do - impertinent meddlers with other people's business; prying into other people's circumstances and domestic affairs; magnifying or minifying, mistaking or underrating, every thing; newsmongers and telltales; an abominable race, the curse of every neighborhood where they live, and a pest to religious society. There is a fine paronomasia in the above words, and evidently intended by the apostle.

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

That - they work, and eat their own bread - Their own bread, because earned by their own honest industry. What a degrading thing to live on the bounty or mercy of another, while a man is able to acquire his own livelihood! He who can submit to this has lost the spirit of independence; and has in him a beggar's heart, and is capable of nothing but base and beggarly actions. Witness the great mass of the people of England, who by their dependence on the poor rates are, from being laborious, independent, and respect able, become idle, profligate, and knavish; the propagators and perpetrators of crime; a discredit to the nation, and a curse to society. The apostle's command is a cure for such; and the Church of God should discountenance such, and disown them.

Be not weary in well-doing - While ye stretch out no hand of relief to the indolent and lazy, do not forget the real poor - the genuine representatives of an impoverished Christ; and rather relieve a hundred undeserving objects, than pass by one who is a real object of charity.

If any man obey not - They had disobeyed his word in the first epistle, and the Church still continued to bear with them; now he tells the Church, if they still continue to disregard what is said to them, and particularly his word by this second epistle, they are to mark them as being totally incorrigible, and have no fellowship with them.

Some construe the words δια της επιστολης with τουτον σημειουσθε· Give me information of that man by a letter - let me hear of his continued obstinacy, and send me his name. This was probably in order to excommunicate him, and deliver him over to Satan for the destruction of the body, that the spirit might be saved in the day of the Lord Jesus. The words of the original will bear either construction, that in the text, or that given above.

Count him not as an enemy - Consider him still more an enemy to himself than to you; and admonish him as a brother, though you have ceased to hold religious communion with him. His soul is still of infinite value; labor to get it saved.

The Lord of peace - Jesus Christ, who is called our peace, Eph 2:14; and The Prince of peace, Isa 9:6. May he give you peace, for he is the Fountain and Dispenser of it.

Always - Both in your own consciences, and among yourselves.

By all means - Παντι τροπῳ· By all means, methods, occasions, instruments, and occurrences; peace or prosperity in every form and shape.

Instead of εν παντι τροπῳ, in every way, etc., εν παντι τοπῳ, in every place, is the reading of A*D*FG, some others; with the Vulgate and Itala. Chrysostom, Ambrosiaster, Augustine, and others, have the same reading: May God grant you prosperity always, and everywhere.

The Lord be with you all - This is agreeable to the promise of our Lord: Lo, I am with you alway, even unto the end of the world; Mat 28:20. May the Lord, who has promised to be always with his true disciples, be with you! Christians are the temple of God, and the temple of God has the Divine presence in it. May you ever continue to be his Church, that the Lord God may dwell among you!

The salutation of Paul with mine own hand - It is very likely that Paul employed an amanuensis generally, either to write what he dictated, or to make a fair copy of what he wrote. In either case the apostle always subscribed it, and wrote the salutation and benediction with his own hand; and this was what authenticated all his epistles. A measure of this kind would be very necessary if forged epistles were carried about in those times. See the note on 1Cor 16:21, and see Col 4:18 (note).

The grace - The favor, blessing, and influence of our Lord Jesus Christ, be with you all - be your constant companion. May you ever feel his presence, and enjoy his benediction!

Amen - So let be! God grant it! This word in this place, has more evidence in favor of its genuineness than it has in most other places; and was probably added here by the apostle himself, or by the Church of the Thessalonians.

The subscriptions to this epistle are various in the MSS. and Versions. The latter are as follows: -

The Second Epistle to the Thessalonians was written from Athens. - Common Greek text.

The Second Epistle to the Thessalonians, which was written at Laodicea in Pisidia, was sent by the hands of Tychicus. - Syriac.

The end of the Epistle; and it was written at Athens. - Arabic.

To the Thessalonians. - Aethiopic.

Written from Athens, and sent by Silvanus and Timotheus. - Coptic.

No subscription in the Vulgate.

Written at Corinth. - Author of the Synopsis. - sent by Titus and Onesimus. - Latin Prologue.

The Second Epistle to the Thessalonians, written from Rome. - No. 71, a MS. of the Vatican library, written about the eleventh century.

The chief of the MSS. either have no subscription, or agree with some of the above versions.

That the epistle was neither written at Athens, Laodicea, nor Rome, has been sufficiently proved; and that it was written, as well as the first, at Corinth, is extremely probable. See the preface, and what has been said on the preceding epistle.

I have often had occasion to observe that the subscriptions at the end of the sacred books are not of Divine origin; they are generally false; and yet some have quoted them as making a part of the sacred test, and have adduced them in support of some favourite opinions.

Finished correcting this epistle for a new edition, the shortest day in 1831. - A. C.

May run - Go on swiftly, without any interruption. And be glorified - Acknowledged as divine, and bring forth much fruit.

All men have not faith - And all men who have not are more or less unreasonable and wicked men.

Who will stablish you - That cleave to him by faith. And guard you from the evil one - And all his instruments.

We trust in the Lord concerning you - Thus only should we trust in any man.

Now the Lord - The Spirit, whose proper work this is. Direct - Lead you straight forward. Into the patience of Christ - Of which he set you a pattern.

That walketh disorderly - Particularly by not working. Not according to the tradition he received of us - The admonition we gave, both by word of mouth, and in our former epistle.

Neither let him eat - Do not maintain him in idleness.

Doing nothing, but being busybodies - To which idleness naturally disposes.

Work quietly - Letting the concerns of other people alone.

Have no company with him - No intimacy, no familiarity, no needless correspondence.

Admonish him as a brother - Tell him lovingly of the reason why you shun him.

The Lord of peace - Christ. Give you peace by all means - In every way and manner.

1 FInally brethren, pray for us , that the word of the Lord may have free course , and be glorified , even as it is with you .

The Apostle now draws towards the close of his Epistle, as appears by the word Finally, which he also useth in the close of other Epistles as 2 Cor. 13.11. Eph. 6.10. Phil. 4.8. [non-Latin text not transcribed]. It imports the adding of something that remains.

And that which he first addeth, is the desire of their Prayers, as he had desired them in the former Epistle, chap. 5. verse 25. And so of other Churches, 2 Cor. 1.11. Eph. 6.19. Heb. 13.18. &c. He had prayed for them in the foregoing Chapter, and now he begs their Prayers. It is a mutual duty, that Ministers and People owe to one another; though the Apostle gave himself to the word, and prayer also, Acts 6.4. yet the Prayers of many may be more prevalent then of one, though an Apostle: And they being concerned for the advancing of Christs interest in the World, as they were Christians, were therefore ingaged to pray for him. And the Apostle was sensible of the greatness of the work which was in his hand, and his own insufficiency, without God, therefore he desires Prayer; and it is of them whom he here calls brethren; he knew the Prayers of the wicked and unbelievers would avail nothing; and though he was a great Apostle, yet the greatest in the Church may stand in need of, and be helped by the Prayers of the meanest Brethren.

And their Prayers he desires are, first, with respect to his Ministry; That the word of the Lord may have free course, or may run; that the course of it may not be stopt, it being as a River of the water of Life. The Apostle was to teach all Nations, and so desires the word may pass from one Nation to another, yea, and run down from one Generation to another, that it may spread, and diffuse it self, and Disciples might be multiplyed. This is call'd the encreasing of it, Acts 6.7. The growing and multiplying of it, Acts 12.24. The growing and prevailing of it, Acts 19.20. Which Christ sets forth by the parable of the Mustard-seed, which grew and spread, and of the Leaven that diffused its vertue in the Meal, Mat. 13.31, 32, 33. The Apostle referring here to the external course of the word, rather then its inward efficacy in the soul, as also Christ seems chiefly to do in those parables. There are many things that hinder the course of the Gospel, sometimes wicked Rulers make Laws against it, sometimes great persecutions have been raised, sometimes false Teachers oppose it, sometimes Professors prove Apostates, and scandalize the world against it, sometimes reproaches are thrown in the way of it. And to the free course of it is required, on the contrary, a provision of suitable help herein, both of Magistracy and Ministry, and the bestowing of the Spirit, and the blessing of endeavours used herein, All these are to be pray'd for, as the former to be pray'd against.

He means that it might have honour, reputation, and high esteem in the world, and not lye under reproach. As the Iews accounted it Heresie, and the Gentiles foolishness: As its said of those Gentiles, Acts 13.48. they glorified the word of the Lord, by their honourable respect to it, and joy in it: As also that it might produce glorious effects in the World, in subduing people to God, and making men new creatures, and bringing them out of the Devils into Christs Kingdom, &c. That it may evidence it self to be from Heaven, and the power of God to mens Salvation, and not an invention of man: To which we may add, that it may be honoured in the unblameable and exemplary walking of the Professors of it.

The glorious success of it with them, he had largely shewn before in both these Epistles; and he would have them pray for the like with others. Those that have felt the power of the Gospel themselves to their Conversion and Salvation, should pray that others may partake of it with them. Herein they shew their charity to men, and love to God, which the Apostle here puts them upon , as that which would be acceptable to God; and the rather, because their own experience might teach them, what God was able to do for others. Or else the Apostle in these words sets forth these Thessalonians, as a pattern of the mighty success of the word: It had its free course, and was glorified among them. They received it as the word of God, and not of men. As if the Apostle should say, they that would know the glorious success of the word of the Lord, let them go to Thessalonica.

Marginal references: Col. 4.3.; Or, [illegible: 1 word]

2 And that we may be delivered from unreasonable and wicked men , for all men have not faith .

Their prayers are here desired by the Apostle, with respect to their persons, which relates to the prayer desired before, with respect to the word. For the Apostle and his fellow Labourers met with such men that did oppose them, and by that means were hindered in their work of the Ministry, and the free course of the word obstructed: What were these men? were they the persecuting Gentiles? They met with such, or the envious, malicious Iews? They met with such also; and here at Thessalonica in particular, and which followed Paul to Berea, Acts 17. Or were they false Brethren crept into the Church; as he complains of his perils by them, 2 Cor. 11.26. which some think most probable, by what he adds, for all men have not faith, even of those that make profession. Why may not we take in all these? but whoever they were, he stiles them, first, unreasonable men, men out of place, as the word imports; taken either literally for vagrants, wanderers, not keepers at home: Or such as follow the Apostle from place to place, to hinder his Ministry. Or Logically, for men that argued absurdly, and kept to no sound Topics in reasoning. Either false Teachers among the Iews, or the Heathen Philosophers, such as he met with at Athens, whom he disputed with, Acts 17. Or Morally, for men that had corrupt Principles, and practises, that kept not to the duty of their place and station, Desordonnez French Translation, and wandred out of the path of Righteousness. We render it unreasonable men; men transported with fury and passion against all reason, as we read of the Iews, Acts 17.5. Or such as acted contrary to reason, as the Apostle speaks of such Jews in the former Epistle, who were contrary to all men, forbidding them to preach to the Gentiles, that they might be saved, 1 Thes. 2.16. Or men of sensual lives, living more like brutes then reasonable creatures. Secondly, wicked men, so that whoever they were, whether Iews or Gentiles; teachers or the common people, learned or unlearned, they were wicked, and whatever was meant by the former word, yet this is plain; and the word imports either men that are laborious in wickedness, or that by their wickedness create labour and trouble to others. And such the Apostle met with at Thessalonica, Iews who took to them certain lewd fellows of the baser sort, and drew Iason and others before the rulers, assaulting his house, Acts 17.5. And indeed wherever they came, they met with such kind of men: Through the lusts of mens hearts, and the enmity and malice of the Devil, faithful Ministers will meet with opposition, and such as will hinder what they can the free course of the word. And therefore the Apostle desires prayer to be delivered from them, [non-Latin text not transcribed], the word signifies a rescue by strength from some impending or incumbent evil, oft used, Luke 1.74. Col. 1.13. chap. 1. ult. And he desires deliverance rather for the Gospels sake then his own. And though it is honourable to suffer for the Gospel, yet it is desireable to be kept out of the hands of such men as these.

The Apostle subjoyns the reason why men are thus, for all men have not faith. He needed not say this of Infidels, which all men know to be without it, and therefore its thought the Apostle here means Professours. There may be true Faith wanting where Faith is professed. Faith is sometimes taken for fidelity, a moral vertue, and some think is meant here, because it follows in the next verse by way of Antithesis, but God is faithful: But rather, I take it for a Theological Grace. For that true Evangelical Faith which purifies the heart, and worketh by love, and brings forth the Acts of Obedience to all Gods Commandments. Had they this faith they would not be unreasonable and wicked? But can we suppose such to be in the Church? as well as those 2 Tim. 3.5. whom the Apostle describes to have a form of Godliness under all that wickedness he there mentions. But let men have Civility, Sobriety, External Devotion and Profession, yet if they oppose the Gospel, in the power, purity and progress of it, they may be stiled unreasonable and wicked men; and from such men we may pray, as the Apostle desired here, Good Lord deliver us. And it is the duty of people with respect to their faithful Ministers, and the work of the Gospel in their hands, to pray that they may be delivered from such men.

Marginal references: Rom. 15.31.; Or, absurd,

3 But the Lord is faithful, who shall establish you , and keep you from evil .

These words are added by way of consolation; 1. With respect to their establishment, which the Apostle had before prayed for, chap. 2. verse 17. and here he assures them of it, what God hath promised yet, we may and ought to pray for. And Ministers should exhort people to seek that grace which they may be sure before hand God will give: And this establishment respects either their mind, in the belief of the gospel against false Doctrine, or their hearts against inordinate fears of men, or their practise, against departing from the way of Holiness. The Apostle well knew the Tenure of the New Covenant which contains promises of perseverance and establishment, as well as of pardoning Mercy, and sanctifying Grace, [illegible: 1 letter]er. 32.40. And he grounds his confidence of their establishment upon Gods faithfulness, as upon the same account he comforts the Corinthians, 1 Cor. 10.13. and these Thessalonians, 1 Epist. 5.24. and it may be the Apostle hath here reference to what he had said before; though we shall meet with wicked and unreasonable men, yet fear not, God will establish you, for he is faithful. As Gods promises are according to his purposes, so his performances will be according to his promises, which is his faithfulness.

2. As God would establish them, so keep them from evil. There is moral and penal evil, of sin and suffering; the Greek word imports the former: Never used but for sinful evil, or sometimes for the Devil, with respect to the sin that dwells in him, and occasioned by him, Eph. 6.16. 1 Ioh. 5.18. And its true, that God will keep his people from the Devil, as some read the word. But I suppose the Apostle means here by evil, evil work; as he speaks, 2 Tim. 4.18. God will preserve me from every evil work. But whether the evil work of others, or their own? the latter I incline to, for he could not well assure them of the former. But how could he assure them of the latter? did he think God would keep them from all sin? The Apostle doth not mean so, nor say so; God keeps his People from much evil and sin which others fall into though not from all. And he keeps them from falling under the power of it. Though they may be tempted by Satan, the World or their own hearts, yet not so as finally to be overcome. However, the more God doth establish his People, the more will they be kept from evil. And the Apostle doth also comfort them in this from the consideration of Gods faithfulness. But these promises of Gods keeping us, do not exclude our endeavours of keeping our selves. He that is born of God keepeth himself, and the wicked one toucheth him not, 1 Ioh. 5.18. Hence those exhortations, Keep thy heart with all diligence, Prov. 4.23. and keep your selves in the love of God, Iude 21. &c.. And our keeping is ascribed to our own faith with the power of God, 1 Pet. 1.5.

Marginal references: 1 Thes. 5.24.; Joh. 17.15.

4 And we have confidence in the Lord touching you that ye both do, and will do the things that we command you .

The Apostle had before declared his confidence that God would establish them and keep them from evil, and now here declares his confidence in them concerning their obedience. For he knew well that this is the way of Gods keeping men, and whereby he shews that he built his confidence concerning what he had before declared about their Election, Calling, Establishment and Preservation upon some good ground. And he describes their obedience by doing what the Apostle, and his Fellow-Labourers in the Gospel among them commanded them, whether they were Commandments about the duties of the Law of the first or second Tables, or the Doctrine, Order, Worship or Discipline of the Gospel. So that their Commandements were no other but the Commandements of the Lord himself, Mat. 28.20. 1 Cor. 14.37. Ministers are not arbitrary Commanders in the Church. Not Lords over Gods Heritage, 1 Pet. 5.3. or have dominion over the peoples Faith, 2 Cor. 1.24. nor may they, as the Pharisee, teach for Doctrine the Commandments of men, Mat. 15.9. And he speaks before of these Thessalonians that they received the word preached by them, not as the word of men but of God, 1 Thes. 2.13. Both our Faith and Practice in Religion is, to be built upon Divine Authority. Either upon what God hath expresly declared, or what by clear Consequence may be derived from it. So that what they command the people is from the Lord, and not themselves. Their work is to search out the Mind and Will of Christ, as revealed in the Scripture, seeing they have not that immediate infallible inspiration that the Apostles had, who were called to lay the foundation which others were to build upon. And as to those things that are but appendixes, and not of the substance of Religion, and for which no particular Rule is or can be laid down Christian prudence is to regulate them according to general Rules, wherein the advice, appointment and authority of the Minister is to be regarded in every Church. Yet nothing ought to be enjoyned in these things that is uncomly, that is not for edification, that is not of good report▪ that hath an appearance of Evil, that gives just occasion of offence, that transgresseth the general Rule of Mercy, that is a direction of superstition, whereby many of the Commandments of the Romish Church are justly condemned. And obedience to these Commandments of the Apostle he describes it by the universality of it, the things that we command you; that is all things; the indefinite being equivalent to the universal. And by the constancy of it, that you both do, and will do, &c. ye will persevere to do what Comandments ye have already received, or any new Commmandments we shall further give you; some whereof are probably such as are mentioned in the following part of this Chapter. And their present obedience gave the Apostle confidence about that which was future. At least he declares to them this confidence, as an insinuating argument to perswade them thereunto.

Marginal references: 2 Cor. 7.16.

5 And the Lord direct your hearts into the love of God , and into the patient waiting for Christ .

Here the Apostle prays for them again, as he had done a little before, chap. 2.17. and as this shews how much they were in his heart; so the frequent mingling of Prayers with his exhortations shews they could not be effectual without God. And he prayes for two things, 1. To have their hearts directed into the love of God; which is either meant passively for Gods love to them, to have their hearts, that is their whole Soul ingaged in the study, contemplation and admiration of this love; Or rather actively, for their love to God; to have their hearts set strait into the love of God, as the Greek word imports; drawn out towards him as a strait line to its Centre, or as an arrow directed to the mark. Till Mans love is set upon God, the motions of the heart are crooked and irregular. As the wayes of sin are call'd crooked wayes, Psal. 125.5. and Iohn Baptists Ministry was to make crooked things straight, Isa. 40.4. The turning mans heart and wayes towards God makes them strait. David prays, Psal. 119.36. Incline my heart to thy testimonies; [non-Latin text not transcribed], Or, bend my heart. As we bend a crooked stick to make it straight. Or as he he prays God to unite his heart to his fear, Psal. 86.11. so here Paul, to direct theirs to his love, by which some understand all Religion. We learn hence, that to direct mans heartto the love of God is the work of God, and beyond our power. And the hearts of the best Saints stand in need of a more perfect and constant direction unto the Love of God.

Patient sufferings for Christs sake; as the Apostle calls his sufferings for Christs sake, the sufferings of Christ often, 2 Cor. 1.5. Phil. 3.10, &c. and patience for his sake, is call'd the patience of Christ, Rev. 1.9. In this sence, the Apostle prays they may have hearts ready to suffer, and patiently to suffer for Christs sake, Heb. 10.36. Iam. 5.11. and suited to a suffering state, which the heart is naturally averse and disinclin'd unto. And the word is often used in this sence for patience under the Cross. And so the Apostle hath his eye in his Prayer upon the suffering state these Believers were in for Christs sake. If the sence be rendred as in our Translation, he prays for their hearts to be fixed upon the coming of Christ, to look towards it, and patiently to wait for it. The Greek word being often taken for the patience of expectation as well as of suffering, Rom. 8.25. Heb. 10.36. and so it is the same as waiting for the Son of God from Heaven, mentioned 1 Thes. 1. last. and looking for the Saviour, Phil. 3.20. that hereby they might not faint under their sufferings, nor be surprized by his coming. And because the hearts of the best are apt either to be remiss or secure upon the delay of Christs coming, he therefore prays their hearts might be directed to a patient waiting for it, as the Apostle Peter upon the same account exhorts Believers to the girding up the Loyns of their Mind, 1 Pet. 1.13.

Marginal references: Or, patience of Christ.

6 Now we command you, brethren, in the name of our Lord Jesus Christ , that you withdraw your selves from every brother , that walketh disorderly, and not after the tradition he received of us .

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, ver. 4. that they did, and would do the things he commanded them, he now tells them what he commands; and because either 'tis a matter of great importance, or that which they would be backward in, he therefore speaks with the greater vehemence, when he spake in the former Epistle, chap. 5.14. of warning the unruly, he then spake with greater mildness, We exhort you brethren, &c. but now to withdraw from them is an 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. [non-Latin text not transcribed]. The word properly signifies a command conveighed from another, so the Apostle commands here in the Name of the Lord Jesus. Though he had Authority to command as an Apostle, yet it was derived to him from Christ, and therefore usually conjoyns Christ with his Exhortations and commands;

or to avoid as the word signifies, and is so rendred, 2 Cor. 8.20. The word is used also, Gal. 2.12. of Peters withdrawing himself from eating with the Gentiles. And rendred drawing back, Heb. 10.38. alluding as some think there to a Souldier that draws back from the Battel. But here in the Text to a Marriner 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 an 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, 1 Cor. 5.11. If any man that is call'd a Brother be a Fornicator, &c.

Alluding as some think to Souldiers who keep not their rank, not walking according to rule, or, as he expresseth it, Not according to 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 sence it may be so called, for it is an abstaining from Communion, but it is not so properly; for that is called putting away a person, a purging out the old leaven, 1 Cor. 5.7. this is only a withdrawing from him, much less is it a delivering up to Satan, which the Apostle required, 1 Cor. 5. and himself inflicted upon Hymeneus and Alexander, 1 Tim. 1. last. 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 Christ's visible Kingdom into Satans Kingdom, for he is still to be admonisht as a Brother, as verse 15. And Excommunication is the exerting an Act of Church power, as 1 Cor. 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 1 Cor. 5.11. If any man that is call'd 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 exprest Communion in Scripture, and prophane 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 verse 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 indanger 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, chap. 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 walks disorderly and that after warning also. Others think its meant of Excommunication, and judg not the reason against it to be cogent.

Marginal references: Rom. 16.17. ver. 14. Joh. 10.2.; 1 Thes. 4.11. ver. 14. chap. 2.15.

7 For your selves know how ye ought to follow us. For we behaved not our selves disorderly among you .

Whereby the Apostle intimates the aggravation of their crime who did walk disorderly, and so justifies the withdrawing from them. For they would be reproved not only by his Doctrine, but Example; what he required of others he practised himself, and that in some cases for this end alone, that he might be an Example. Examples teaching more than precepts, especially in Ministers. And they did not only know how the Apostle and his fellow Ministers walked among them, but their end therein, whereby they knew they ought to follow them, and how to follow them; being guided as well as excited by their Example. And this is exprest more generally, First, Negatively, We have behaved our selves not disorderly among you, which he speaks not in a way of self-commendation, but for their imitation; and he useth here the same word to express his own practise which he did in theirs; being properly a military word as was said before. He went before them as a Captain before the Army, and taught them Order by his own Example; for in the Negative the Positive is included.

Marginal references: 1 Cor. 4.16. [illegible: 1 span] 11.1.; [illegible: 1 span] 1.6 [illegible: 1 span] 2.10.

8 Neither did we eat any mans bread for nought , but wrought with labour and travel night and day , that we might not be chargeable to any of you.

The Apostle here gives a particular positive instance of what before he speaks negatively, and in general. And brings his Discourse home to the present case, and declares his orderly working in this that he wrought for his own bread, and did not eat for nought, or live upon that which was freely given. [non-Latin text not transcribed], The word is sometimes taken for that which is without effect, as Gal. 2. last. answering to the Heb. word Chinnam, oft used, Psal. 7.4. and 25.3. and 69.4. and 119.61. Or, that which is without cause, and that either with respect to injury received, as Ioh. 15.25. or benefit bestowed, as Rom. 3.24. when it is freely given without merit. The Apostle means that he preached the Gospel to them freely, as he tells the Corinthians, 2 Cor. 11.7. Though if he had received maintenance for his labour in the Gospel among them, it was that which he well deserved; and he had not eaten their bread for nought; but he wrought with his own hands to maintain himself, as he did at Corinth, Acts 18.3.

And he wrought laboriously with wearisom and toilsom labour, as the words import.

And that night and day; as he had told them in the former Epistle, chap. 2.9. only he speaks of it here upon a different account; there to clear his Ministry from suspicion of Covetousness, and to evidence his sincere affection to them, here to set before them an example of industry against such who lived Idly, and did eat others bread. Had he not wrought with his hands, he had not walked disorderly, but lest any should think so, he would do it to take away all occasion of Evil. For though the labour of the ministry in the exercise of the mind and study may be reckoned as the greatest, yet most people cannot judge of it, and think it such; and though he had power to forbear working as he tells the Corinthians, 1 Cor. 9.6. yet he would do it rather than any good should be hindred, or any evil furthered thereby.

Marginal references: [illegible: 1 span]; Act 18.3. & [illegible: 1 word] Thess. [illegible: 1 letter] ▪

9 Not because we have not power , but to make our selves an ensample to you to follow us .

The contents of this verse are already spoke to in the former, only the Apostle asserts the right of maintenance, due to the Ministry by the name of power. It may be claimed by Authority from Christ; Though it should not be commanded by any Laws from men. As the Priests under the Law had their maintenance setled upon them by the Law of God; so hath God appointed that they which preach the gospel should live of the gospel, 1 Cor. 9.14. Gal. 6.6. And though this power may be claimed, yet in some cases it is to be denyed, as the Apostle did, 1 Cor. 9.12. We have not used this power, lest we should hinder the gospel of Christ. And so he did here. to make himself an example, [non-Latin text not transcribed], which signifies any mark that is cut or engraven to stamp things into its own likeness, Oft used in the New Testament, and variously applyed.

Its desireable to [illegible: 1 letter]ollow good examples, but more to become a good example; And as the old verse is true Regis ad exemplum, &c. so the old Proverb, like Priests, like People; and to follow them is to imitate them, as 1 Cor. 11.1. Be ye followers of me, even as I am also of Christ. He is the first pattern, and others are to be regulated by it; and so far, and no further to be imitated. As Ministers ought to be patterns, Titus 2.7. 1 Pet. 5.3. so the people ought to be followers, and their sin will be the greater if they follow not their Doctrine, when it is exemplified in their practice.

Marginal references: [illegible: 1 letter] Cor. 9.6.; [illegible: 1 word] authority.; [illegible: 1 word] 7.

10 For even when we were with you, this we commanded you , that if any would not work, neither should he eat .

The words contain a reason, as the illative for, imports, but what it refers to is uncertain, most probably a further reason of the Apostles working with his hands, because when with them he left this command, that he that would not work should not eat; he would therefore practise himself what he commanded them, and not be thought to be as the Pharisees, binding heavy burdens upon others, and he not touch them himself.

And this is another of the Commandments which the Apostle gave them, which he declared his confidence that they would do, verse 4. and this command seems grounded upon the law given to Adam, In the sweat of thy brows thou shalt eat bread, Gen. 3.19. For when he recommends a practise, not directly grounded upon some word of God, or of Christ, or from infallible inspiration, he calls it a permission, as 1 Cor. 7.6. but when otherwise, he saith, I command, and yet not I, but the Lord, verse 10. and calls it the commandment of the Lord Jesus, 1 Cor. 14.37. and this in the Text is not his alone, but the Lords, and is else where mentioned, as Eph. 4.28. Let not him that stole steal any more, but work with his hands, &c. 1 Cor. 7.20. God requires it of us as men, that we may be profitable in the Common-wealth, supply our own wants, and of those that depend upon us, have wherewith also to supply the wants of the poor, Eph. 4.28. to be kept from the temptations of idleness. Christianity doth not extinguish the profitable Laws of nature, or Nations.

Yet this general command admits limitations. If men have ability and opportunity to work, or if the ends of working are not otherwise supplyed· For he that lives out of the reason of the Law seems not bound by the Law; or if the work be mental and not manual, the Law is fulfilled; and the equity of the Law reacheth all men so far, as that none ought not to be idle and useless in the World: and the Apostles argument for it in the Text is cogent from Nature it self. Agreeable to that of Solomon, Prov. 16.26. He that laboureth, laboureth for himself, for his mouth craveth it of him; whereupon some judge these believing Thessalonians to be generally a people that lived by some handicraft Trade, or some other manual Labour. And the eating here intended is meant of relief from the stock and charge of the Church; Such should not be relieved, who will not work, as it is in the Text, who could, but would not, the fault being in the Will.

11 For we hear that there are some among you which walk disorderly, not working at all , but are busie bodies .

The Apostle gives the reason of this Discourse he fell into, about disorder, and commends, yea, commands a remedy against it He had heard of this disorderly walking, else his Discourse might have been esteemed vain and needless. Reports are to obtain credit according to the quality of the person that makes them, his end therein, and probability of Truth. He took notice of reports brought to him about the Divisions that were at Corinth. 1 Corinth. 11.18.

And the persons that he here chargeth the report upon, is not all, but some only, and he nameth none. For as to the Body of the Church he had confidence they did, and would do the things he commanded, ver. 4. And requires them to withdraw from the disorderly. And the disorder he chargeth upon these some is

1. [non-Latin text not transcribed]. That they worked not at all, at least, not the work of their own place, as it follows.

2. But are busie bodies: Busie, and yet idle, and not working. [non-Latin text not transcribed], Curtensement, French Bible, as the curious Arts of Sorcerers are cal'd [non-Latin text not transcribed], Act. 19.19. The word signifies working about, and denotes either vain curiosity, medling in matters that they ought not, or going round their proper work, but not falling, or fixing upon it. The same the Apostle speaks of younger Widows, 1 Tim. 5.13. who learnt to be idle, and yet were busie bodies; and such are called [non-Latin text not transcribed]. 1 Pet. 4.15. And the one follows from the other; for they that are idle and neglect their own business will be apt to intermeddle in anothers: And they that are not keepers at home, will be gadders abroad, and so not eat their own, but others bread, which the Apostle here reproves, as dishonourable to the Christian Profession; and as a further remedy doth with much earnestness address his speech particularly to them.

Marginal references: Or, working nothing.

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 .

He had before given command to the Church, to withdraw from [illegible: 1 word] verse 6. And now he lays his Commandment upon them[illegible: 4 letters]es, and that in the name of Christ.

Working is set opposite to their idleness, and quietness to their busie medling where they ought not, whereby they might occasion strife. The Apostle here, and in many other places requires Christians to live peaceably, as 2 Cor. 13.11. Col. 3.15. 1 Thess. 5.13. Heb. 12.14.

Not to live as drones upon others labours, yet he forbids not dealing their bread to the hungry; nor requires this of the poor that are necessitated to live upon alms: And by eating their own bread the Apostle means, maintaining themselves, and Families, for bread is taken in Scripture for all things that maintain the natural Life: And the Apostle here insinuates a blessing upon honest labour, that thereby men shall have bread of their own: and doth assert property against that community which some have pleaded for, the civil right that men have to what they honestly get and possess, but hereby condemn Oppressours, Pirats, Robbers, Cheaters, Usurpers, yea, and Tyrannical Princes, who maintain themselves upon the spoil of others, and take their bread out of others mouths: And why not also such as are not quiet and contented with their own portion, but either envy others, or murmure against providence.

Marginal references: 1 Thes. 4.11.

13 But ye, brethren , be not weary in well doing .

The Apostle now directs his speech to those of the Church, that were not guilty of the disorders before mentioned, to whom he speaks in mild and familiar Language, as if the others deserved not to be so called.

And that which he speaks to them is, not to be weary of well-doing. The Greek word is often used about sufferings, as 2 Cor. 4.1. Eph. 3.13. and then usually Translated fainting, and which seems to be its most proper use, to shrink or faint as cowards in War, [non-Latin text not transcribed], Ne segnescite, desmite, desatigamini, it signifies a receding or fainting, or tiring in our duty, because of the evil that attends it, sometimes its used of prayer, Luke 18.1. and sometimes generally of all duties of Religion, which are generally call'd well doing, Gal. 6.9. and signifies either a slothfulness in them, or weariness of them; as those whom the Prophets complain of, Amos 8.5. Mal. 1.13. the Apostle useth the same word in this sence, Gal. 6.9. Be not weary of well-doing; and in the Text, those that did walk orderly, he exhorts them to hold on their course, either more peculiarly to the works of Charity, which are called well-doing, Phil. 4.14. Though those that workt not did not deserve them, or enjoy them, yet this should not discourage them from practising them towards others; or the word may extend more generally to all good works, we should persevere in them without fainting or weariness, notwithstanding the evils that may threaten us therein.

Marginal references: Or, faint not.

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 .

Here we have further Commandments given concerning the disorderly. In case of obstinacy to proceed further against them. The Apostle had given Commandments about their walking in his first preaching to them, after that he repeats them in his first Epistle, and again in this second. And now if any man obey not our word by this Epistle, saith he, note that man, and he would have none excepted, either through fear or favour, and nothing done by partiality. 1 Tim. 5.21.

What is meant by noting is disputed among expositors, more seems to be meant then marking them, Rom. 16.17. Some take it for what we call Excommunication, so Aug. lib. 3. Cont. Epist. Parmen. cap. 4. Theophyl. in locum, either the casting him out of the Church, which is the greater, or suspension from the Lords Supper, which is the lesser. As there were degrees of Church censure among the Iews, so also we read practised in the Gospel Church, as is evident in the Councils. Others think it is no more than a withdrawing from him, as was mentioned before, verse 6. but then the Apostle saith the same thing over again, which seemeth needless. And he speaks here of some greater contumacy then before, when his word in this second Epistle is not obeyed. We may suppose the Apostle may mean not only a withdrawing from familiarity with him, but exposing his name to some publick notice in the Church, that both his crime and his name should be publickly noticed. As the Apostle speaks of Hymeneus and Alexander, and Philetus, by name in his Epistles that were made publick. [non-Latin text not transcribed] Note him by a sign, as the word signifies, which cannot well be done by a meer withdrawing. And seeing he speaks here of one that is not only disorderly, but obstinate, some further and more signal act of Discipline is to be inflicted on him, And what word the Apostle refers to in this Epistle as not obeyed, is not exprest, neither need we limit it, but may be meant of all his Commandments herein, to which obedience was required. And the word, as written, is the word of God, and is to be obeyed as well as that which is preached. I know there is another reading of the Text, If any man obey not our word, note that man by an Epistle, and so it is in our Margins. But this is not probable; by an Epistle? to whom? To the Apostle himself? And for what? to know how to procede towards such an one? What need that when he here gives direction about it to them: which follows,

Or be not mingled with him, which refers either to his crime as the Greek word is so applyed, Eph. 5.11. or to his person also, as the word is used, 1 Cor. 5.9. And yet some think the Apostle here forbids only Civil Communion, not Sacred, because the word in the Text is generally so used, and so rendred by Expositors, but Sacred Communion is exprest in the new Testament by another word, 1 Ioh. 1.3. And if meant of Sacred, it is then casting him out of the Church, which is a delivering him up to Satan, Vid. Estius in loc. And that seems not to agree with what follows, Admonish him as a Brother: and so not to be accounted as an Heathen or a Publican, Matth. 18.17. And we know admonition goes before casting out. But to be thrust out of the company of the people of God in all Civil Friendly Society is a great punishment and affliction. And some think that the noting of him was to be done by the Governours of the Church, and the renouncing his Company by all the people, let the reader judge.

The end of both is here exprest. This is not added before as a reason of withdrawing, and therefore some think the Apostle required that only to avoid the Infection of sin by familiar society; but this further proceeding here mentioned is to make the man ashamed that is obstinate in disobedience, but we need not so limit it. And this making him ashamed is not to be out of hatred to his person, but for his good, as all Church censures ought to be so intended, to bring him to that shame that may be the first step to true Repentance. There is a shamefulness in sin; and when sinners repent, they see it, and are ashamed, Isa. 1.29. Ezek. 16.61, Rom. 6.21. And God complains of sinners when not ashamed, Ier. 3.3. Shame is a natural affection in men, and is not in the nature of Beasts, neither was it in man before the fall; and though in its self it is no vertue, being the proper effect of sin, yet it is of use to restrain much open wickedness, and to keep decorum in mens outward actions: And God makes use of it also in leading men to true Repentance. To shame men out of envy or hatred is sinful; and against the Law of Charity, but to do it to bring them to Repentance, is better than by flattery or familiar Society to harden them in sin.

Marginal references: Or, signifie that man by an Epistle.; 1 Cor. 5.9, 11. ver. 6.

15 Yet count him not as an enemy , but admonish him as a brother .

They having thus proceeded against the disorderly and disobedient, the Apostle directs them about their after carriage, which either respects their inward opinion of the mind, or outward action. They should not count him an Enemy, putting a great difference betwixt an offending Brother, and a professed Enemy. They ought not to hate him as an Enemy, not look upon him as upon such who out of enmity to the Gospel persecute Christianity, nor to have an unreconcileable mind towards him.

And as to outward action, should admonish him as a Brother. It is either private or publick, Ministerial or Fraternal, gentle, or severe, joyn'd with commination. The Greeks express it in the degrees of it by three words, [non-Latin text not transcribed]. The word in the Text signifies a putting in mind. They were to put the offender in mind of his sin, and in mind of his duty. Though they were to have no company with him, in a way of familiarity, yet to be in his company, so as to admonish him; and the admonition here meant is either publick, in the Church, or private, or first private then publick, as our Saviour gives the rule, Mat. 18.17. So that his Repentance is to be endeavoured, not only by abstaining his company, but by admonition. And it is to be performed to him as a brother, which either respects the state of the person admonisht. He is not an Enemy, or Pagan, or one out of the visible Church, but a Brother, whereby some conceive that the Apostle had not before spoken of his Excommunication. Or it respects the way of admonition. It is to be performed with love, tenderness and compassion, as to a brother, not to upbraid him, but to gain him, as Mat. 18.15. If he hear thee thou hast gained thy brother. And for that end great prudence is to be used. The temper of the offenders, the quality of the sin, their outward condition in the world, their age, yea, the circumstances of time and place are to be considered.

16 Now the Lord of peace himself give you peace alwayes, by all means . The Lord be with you all.

The Apostle is now taking his leave, and closing up his Epistle; and this he doth with prayer, and what he prays for is peace, and though the word peace hath various acceptions, and is of comprehensive signification, yet here it is to be understood of brotherly peace and unity: Whether it was occasion'd by any dissensions that were actually among them, or his fears of such to arise upon the practise of their duties to the disorderly among them that he thus prayes, is uncertain; and it is that which he much presseth and prayes for in his several Epistles to the Churches, as being that wherein the honour of the Gospel, and their own comfort and edification, were so much concerned: And the person he prays to, he stiles the Lord of Peace, whereby I suppose he means Jesus Christ, who is sometimes called the Prince of peace, Isa. 9.6. As God is called the God of Peace, 1 Thess. 5.23. It is he that hath made peace betwixt God and us, betwixt the Jew and Gentile, and it is one of the fruits of his Spirit in the hearts of Christians, Gal. 5.22. True Christian peace is the gift of Christ, and therefore the Apostle prays the Lord to give it, and saith, the Lord himself, as intimating none but he can give it, and that it is a singular blessing to enjoy it, as we must so interpret the phrase when at any other time we find it, as 1 Thessonians 5.23.

He shews both the desirableness and difficulty of peace. It is worth the using all endeavours for it, and without such we shall hardly attain it, as Rom. 12.18. If it be possible, as much as lyeth in you, live peaceably with all men, Quite contrary to the temper and practise of some men, who will live peaceably with no man; and elsewhere we read of following Peace, Heb. 12.14. and seeking peace and ensuing it, 1 Pet. 3.11. and endeavouring to keep the unity of the Spirit in the bond of Peace, Eph. 4.3. And the Apostle prays for it in the Text with much earnestness, and that they might enjoy it without interruption, alwayes. That there might be no schisme rise up among them at any time, and if we read the next words in every thing, he prays that their peace might be universal with respect to opinions, words and actions, and as a final farewell addeth, the Lord be with you all, which shews his affection to them all, though he had reproved sharply the disorders that some were guilty of. And a greater thing he could not desire for them. It comprehends all blessings in it, and the very blessedness of heaven it self. As a usual farewell word Adieu is a recommending a person to God.

Marginal references: Rom. 15.33; Or, every where or, in every [illegible: 1 word]

17 The salutation of me Paul with mine own hand, which is the token in every epistle: so I write .

This the Apostle addeth after he had finisht his Epistle, and taken his farewel, as a proof that the Epistle was genuine, and came from himself. Because it may be there were some then who did counterfeit his Epistles, as there have been many since who have counterfeited Creeds, Liturgies, Gospels, Writings of the Fathers, &c. and he knew it might be of dangerous consequence to the Churches, to have his Writings counterfeited. Hereticks in several Ages, and the Church of Rome particularly hath herein been deeply guilty. And though its probable the body of this Epistle was Writ by some Amanuensis, as is evident of the Epistle to the Romans, that it was writ by one Tertius, Rom. 16.22. and when he tels the Galatians, Gal. 6.11. he wrote their Epistle with his own hand, so Phil. 1.9. it implies sometimes he did not so. Yet this Salutation he wrote with his own hand, which he practised not only in this, but in all his other Epistles, as he here affirmed. And he wrote it in such characters whereby his own hand might be known. Else it was an easie matter for any impostor to write the same words, and the words of it are here set down, but elsewhere explained, and therefore nothing is further needful here.

The Apostle's Pious Request. (a. d. 52.)

1 Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: 2 And that we may be delivered from unreasonable and wicked men: for all men have not faith. 3 But the Lord is faithful, who shall stablish you, and keep you from evil. 4 And we have confidence in the Lord touching you, that ye both do and will do the things which we command you. 5 And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.

In these words observe,

I. The apostle desires the prayers of his friends: Finally, brethren, pray for us, v. 1. He always remembered them in his prayers, and would not have them forget him and his fellow-labourers, but bear them on their hearts at the throne of grace. Note, 1. This is one way by which the communion of saints is kept us, not only by their praying together, or with one another, but by their praying for one another when they are absent one from another. And thus those who are at great distance may meet together at the throne of grace; and thus those who are not capable of doing or receiving any other kindness may yet this way do and receive real and very great kindness. 2. It is the duty of people to pray for their ministers; and not only for their own pastors, but also for all good and faithful ministers. And, 3. Ministers need, and therefore should desire, the prayers of their people. How remarkable is the humility, and how engaging the example, of this great apostle, who was so mighty in prayer himself, and yet despised not the prayers of the meanest Christian, but desired an interest in them. Observe, further, what they are desired and directed to pray for; namely, (1.) For the success of the gospel ministry: That the word of the Lord may have free course, and be glorified, v. 1. This was the great thing that Paul was most solicitous about. He was more solicitous that God's name might be sanctified, his kingdom advanced, and his will done, than he was about his own daily bread. He desired that the word of the Lord might run (so it is in the original), that it might get ground, that the interest of religion in the world might go forward and not backward, and not only go forward, but go apace. All the forces of hell were then, and still are, more or less, raised and mustered to oppose the word of the Lord, to hinder its publication and success. We should pray, therefore, that oppositions may be removed, that so the gospel, may have free course to the ears, the hearts, and the consciences of men, that it may be glorified in the conviction and conversion of sinners, the confutation, of gainsayers, and the holy conversation of the saints. God, who magnified the law, and made it honourable, will glorify the gospel, and make that honourable, and so will glorify his own name; and good ministers and good Christians may very well be contented to be little, to be any thing, to be nothing, if Christ be magnified and his gospel be glorified. Paul was now at Athens, or, as some think, at Corinth, and would have the Thessalonians pray that he might have as good success there as he had at Thessalonica, that it might be as well with others even as it was with them. Note, If ministers have been successful in one place, they should desire to be successful in every place where they may preach the gospel. (2.) For the safety of gospel ministers. He asks their prayers, nor for preferment, but for preservation: That we may be delivered from unreasonable and wicked men, v. 2. Note, Those who are enemies to the preaching of the gospel, and persecutors of the faithful preachers of it, are unreasonable and wicked men. They act against all the rules and laws of reason and religion, and are guilty of the greatest absurdity and impiety. Not only in the principles of atheism and infidelity, but also in the practice of the vice and immorality, and especially in persecution, there is the greatest absurdity in the world, as well as impiety. There is need of the spiritual protection, as well as the assistance, of godly and faithful ministers, for these are as the standard-bearers, who are most struck at; and therefore all who wish well to the interest of Christ in the world should pray for them. For all men have not faith; that is, many do not believe the gospel; they will not embrace it themselves, and no wonder if such are restless and malicious in their endeavours to oppose the gospel, decry the ministry, and disgrace the ministers of the word; and too many have not common faith or honesty; there is no confidence that we can safely put in them, and we should pray to be delivered from those who have no conscience nor honour, who never regard what they say or do. We may sometimes be in as much or more danger from false and pretended friends as from open and avowed enemies.

II. He encourages them to trust in God. We should not only pray to God for his grace, but also place our trust and confidence in his grace, and humbly expect what we pray for. Observe,

1. What the good is which we may expect from the grace of God-establishment, and preservation from evil; and the best Christians stand in need of these benefits. (1.) That God would establish them. This the apostle had prayed for on their behalf ( ch. 2.17), and now he encourages them to expect this favour. We stand no longer than God holds us up; unless he hold up our goings in his paths, our feet will slide, and we shall fall. (2.) That God will keep them from evil. We have as much need of the grace of God for our perseverance to the end as for the beginning of the good work. The evil of sin is the greatest evil, but there are other evils which God will also preserve his saints from—the evil that is in the world, yea, from all evil, to his heavenly kingdom.

2. What encouragement we have to depend upon the grace of God: The Lord is faithful. He is faithful to his promises, and is the Lord who cannot lie, who will not alter the thing that has gone out of his mouth. When once the promise therefore is made, performance is sure and certain. He is faithful to his relation, a faithful God and a faithful friend; we may depend upon his filling up all the relations he stands in to his people. Let it be our care to be true and faithful in our promises, and to the relations we stand in to this faithful God. He adds,

3. A further ground of hope that God would do this for them, seeing they did and would do the things they were commanded, v. 4. The apostle had this confidence in them, and this was founded upon his confidence in God; for there is otherwise no confidence in man. Their obedience is described by doing what he and his fellow-labourers had commanded them, which was no other thing than the commandments of the Lord; for the apostles themselves had no further commission than to teach men to observe and to do what the Lord had commanded, Matt. xxviii. 20. And as the experience the apostle had of their obedience for the time past was one ground of his confidence that they would do the things commanded them for the time to come, so this is one ground to hope that whatsoever we ask of God we shall receive of him, because we keep his commandments, and do those things that are pleasing in his sight, 1 John iii. 22.

III. He makes a short prayer for them, v. 5. It is a prayer for spiritual blessings. Two things of the greatest importance the apostle prays for:—1. That their hearts may be brought into the love of God, to be in love with God as the most excellent and amiable Being, the best of all beings; and this is not only most reasonable and necessary in order to our happiness, but is our happiness itself; it is a great part of the happiness of heaven itself, where this love shall be made perfect. We can never attain to this unless God by his grace direct our hearts aright, for our love is apt to go astray after other things. Note, We sustain a great deal of damage by misplacing our affections; it is our sin and our misery that we place our affections upon wrong objects. If God directs our love aright upon himself, the rest of the affections will thereby be rectified. 2. That a patient waiting for Christ may be joined with this love of God. There is no true love of God without faith in Jesus Christ. We must wait for Christ, which supposes our faith in him, that we believe he came once in flesh and will come again in glory: and we must expect this second coming of Christ, and be careful to get ready for it; there must be a patient waiting, enduring with courage and constancy all that we may meet with in the mean time: and we have need of patience, and need of divine grace to exercise Christian patience, the patience of Christ (as some read the word), patience for Christ's sake and after Christ's example.

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, 1 Cor. vii. 20, 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."

Apostolic Benediction. (a. d. 52.)

16 Now the Lord of peace himself give you peace always by all means. The Lord be with you all. 17 The salutation of Paul with mine own hand, which is the token in every epistle: so I write. 18 The grace of our Lord Jesus Christ be with you all. Amen.

In this conclusion of the epistle we have the apostle's benediction and prayers for these Thessalonians. Let us desire them for ourselves and our friend. There are three blessings pronounced upon them, or desired for them:—

I. That God would give them peace. Note, 1. Peace is the blessing pronounced or desired. By peace we may understand all manner of prosperity; here it may signify, in particular, peace with God, peace in their own minds and consciences, peace among themselves, and peace with all men. 2. This peace is desired for them always, or in every thing; and he desired they might have all good things at all times. 3. Peace by all means: that, as they enjoyed the means of grace, they might with success use all the means and methods of peace too; for peace is often difficult, as it is always desirable. 4. That God would give them peace, who is the Lord of peace. If we have any peace that is desirable, God must give it, who is the author of peace and lover of concord. We shall neither have peaceable dispositions ourselves nor find men disposed to be at peace with us, unless the God of peace give us both.

II. That the presence of God might be with them: The Lord be with you all. We need nothing more to make us safe and happy, nor can we desire any thing better for ourselves and our friends, than to have God's gracious presence with us and them. This will be a guide and guard in every way that we may go, and our comfort in every condition we may be in. It is the presence of God that makes heaven to be heaven, and this will make this earth to be like heaven. No matter where we are if God be with us, nor who is absent if God be with us, nor who is absent if God be present with us.

III. That the grace of our Lord Jesus Christ might be with them. So this apostle concluded his first epistle to these Thessalonians; and it is through the grace of our Lord Jesus Christ that we may comfortably hope to have peace with God and enjoy the presence of God, for he has made those nigh that were afar off. It is this grace that is all in all to make us happy. This is what the apostle admired and magnified on all occasions, what he delighted and trusted in; and by this salutation or benediction, written with his own hand, as the token of every epistle (when the rest was written by an amanuensis), he took care lest the churches he wrote to should be imposed on by counterfeit epistles, which he knew would be of dangerous consequence.

Let us be thankful that we have the canon of scripture complete, and by the wonderful and special care of divine Providence preserved pure and uncorrupt through so many successive ages, and not dare to add to it, nor diminish from it. Let us believe the divine original of the sacred scriptures, and conform our faith and practice to this our sufficient and only rule, which is able to make us wise unto salvation, through faith which is in Christ Jesus. Amen.

CHAP. III. Verſe 1. Finally, Brethren, &c.]

QƲod ſupereſt: [non-Latin text not transcribed]. That which yet remains, brethren. Miniſters have never done, but have ſomewhat more to ſay (Redit labor actus in orbem) when they have ſaid their utmoſt.

Pray for us] As he had done for them, Chap. 2.16, 17. See the like, 1 Theſſ. 5.23, 25. with the Notes. O pray (ſaid a dying Dutch Divine) that God would preſerve the Goſpel: Pontifex enim Rom[illegible: 1 letter] & Concilium Tridentinum mira moliuntur: For the Pope and his Trent conventicle are plotting ſtrange buſineſſes.

May have free courſe] Gr. May run its race, as the Sun doth, [non-Latin text not transcribed]. Hiſt. l. 2. c. 3. Pſal. 19. Euſebius ſaith that the Goſpel ſpred at firſt through the world, like a Sun-beam.

And be glorified] As it was Act. 13.48. The word never worketh, till it be received with admiration.

Verſe 2. From unreaſonable] Men compact of meer incongruities, ſolaeciſing in opinion, ſpeeches, actions, all. [non-Latin text not transcribed].

For all men have not faith] And are therefore unreaſonable: nothing is more irrationall then irreligion. An unbeliever is no better (but in ſome reſpects worſe) then a beaſt: A brutiſh perſon skilfull to destroy, Ezek. 21.31.

Verſe 3. But God is faithfull] Though men be faithleſſe: and though they be evil, as verſ. 2. yet he ſhall keep you from evil, from whatſoever adverſe power either of men or devils. Thus the Saints may finde and fetch comfort from God under whatſoever diſaſters. They go alwaies under a double guard, the peace of God within them, Phil. 4.7. and the power of God without them, [non-Latin text not transcribed]. 1 Pet. 1.5. How then can they poſſibly miſcarry?

Verſe 4. That ye both do, and will do] Qui monet ut facia[illegible: 1 letter] quod jam facis, ille monendo laudat, &c. Here the Apoſtle, Oratour-like, entereth their boſoms: and by praiſing their preſent obedience, artificially wreſteth from them a redoubled diligence. Virtus laudata creſcit. Thus being crafty he catcheth them with guile, as he did thoſe Corinthians, 2 ep. 13.16. It muſt be an elaborate diſcourſe that ſhall work upon the heart.

Verſe 5. And the Lord direct] Or rectifie your crooked hearts, [non-Latin text not transcribed]. and diſtorted affections, that ſtand a-croſſe to all good, till God ſet them to rights. Mens perſwaſions are but as a key to a lock, thats out of order, unleſſe God cooperate.

Verſe 6. Now we command you] To ſhew how hardly we are divided from evil company, as loth to depart as Lots wife out of Sodome, Vel ut canis famelicus ab uncto corio.

That ye withdraw your ſelves] That ye ſhun them as ſtudiouſly as the ſea man doth a rock or ſhelf. [non-Latin text not transcribed]. Nautarum prop[illegible: 1 letter]ium. Nihil agendo male agere diſcimus [non-Latin text not transcribed].

Verſe 7. For your ſelves know] You idle addle-heads, verſ. 11. For to theſe he here directs his ſpeech, that by doing nothing had learned at length to do naughtily.

We behaved not our ſelves diſorderly] Gr. We brake not our ranks, as unruly ſouldiers.

Verſe 8. any mans bread for nought] But earnd it before we eat it. Bread ſhould not be eaten, till it ſweat in a mans hand, or head.Chryſoſt.

Verſe 9. Not becauſe we have not power] Poſſe & nolle nobile est. See the Notes no 1 Cor. 9.4.6, 7, 11, &c.

But to make our ſelves an example] Thoſe therefore that have enough to live on, muſt yet be doing ſomething whereby the world may be the better: and not think to come hither meerly as rats and mice, only to devour victuals, and to run ſqueaking up and down, Theſe are Cyphers, or rather excrements in humane ſociety. By the law of Mahomet, the great Turk himſelf is bound to exerciſe ſome manuall trade or occupation (for none muſt be idle) as Solyman the Magnificent,Peacham. that ſo threatned Vienna, his trade was making of arrow-heads, Achmat the laſt horn-rings for Archers.

Verſe 10.Gen. 3. That if any would not work] In the ſweat of thy noſe ſhalt thou eat thy bread, was the old ſanction: Yea Paradiſe, that was mans ſtore-houſe, was alſo his work-houſe. They bury themſelves alive, that, as body-lice, live on other mens labours: and it is a ſin to ſuccour them. Seneca profeſſed, That he had rather be ſick in his bed then out of imploiment.

Verſe 11. Working not at all] But making religion a mask for idleneſſe: whoſe whole life is to eat, and drink, and ſleep, and ſport, and ſit, and talk, and laugh themſelves fat. Theſe are an odious ſort of Chriſtians; a kinde of vagrant people, that having little to do, are ſet a work by the devil: for idleneſſe is the hour of temptation. Standing pools are full of vermine. Behemoth lieth in the fens, Job 40.21.

Verſe 12. That with quietneſſe] Being no medler in other mens matters, but minding his own. Res tuas age. The pragmaticall perſon is an odious perſon, and the place where he lives longs for a vomit to ſpue him out. See the Note on 1 Theſſ. 4.11.

Verſe 13. Be not weary in well-doing] No, not to thoſe diſorderly (and therefore leſſe worthy) walkers, if in extreme neceſſity, or if thereby ye may win them from the errour of their way. As if any prove refractary and irreformable.

Note that man] [non-Latin text not transcribed]. Or, Notice him, as infamous: brand him, beware of him; let him ſee a ſtrangenes in you toward him.

That he may be aſhamed] [non-Latin text not transcribed] Ʋt quae[illegible: 1 letter]a[illegible: 1 letter] ubi ſe poſſit prae pudore occulta[illegible: 1 letter]e. Cameron. Gr. That he may turn into himſelf, or turn ſhort again upon himſelf: recognize his diſorders, and return to a better courſe. The repenting Prodigall is ſaid to come to himſelf, Luk. 15.17. and thoſe relenting Iſraelites to bethink themſelves, or to bring back to their hearts, 1 King. 8 47.

Verſe 15. Yet count him not, &c. If there be but aliquid Chriſti, any thing of Chriſt to be diſcerned in him.

But admoniſh him as a brother] Conſcience is a nice and ſullen dame, man a croſſe, crabbed creature, and will hardly be wrought upon by a Stoicall ſowrneſſe, or an imperious boiſterouſneſſe: but muſt be gently handled, and fairly admoniſhed. Gentle ſhowrs comfort the earth, when daſhing ſtorms drown the ſeed.

Verſe 16. Now the Lord, &c.] He begins, continues and concludes with fervent praier. All our Sacrifices ſhould be ſalted with this ſalt, perfumed with this incenſe of praier Coloſ. 3.17.

The Lord be with you all] Thus he poureth out his affection, by prayer upon prayer for them. A ſweet cloſing up!

Verſe 17, 18. So I write, The grace, &c.] This is that Saint Paul would have every of his Ep[illegible: 1 letter]ſtles ſtamped with his own hand, viz. praier for all his people.

Finally, brethren, pray for us. That is, for Paul, Silas, and Timothy, then engaged in arduous labours at Corinth. This request for the prayers of Christians is one which Paul often makes. 1Thes 5:25.

That the word of the Lord may have free course. That is, the gospel. The margin is "run". So also the Greek. The idea is, that it might meet with no obstruction, but that it might be carried abroad with the rapidity of a racer out of whose way every hinderance was removed. The gospel would spread rapidly in the earth if all the obstructions which men have put in its way were removed; and that they may be removed should be one of the constant subjects of prayer.

And be glorified. Be honoured; or appear to be glorious.

As it is with you. It is evident from this Paul met with some obstructions in preaching the gospel where he was then labouring. What they were, he mentions in the next verse. He was then at Corinth, (see the Introduction,) and the history in the Acts of the Apostles informs us of the difficulties which he had to encounter there. See Acts 18.

(1) "free course" "run"

And that we may be delivered from unreasonable and wicked men. That is from opposition in their endeavours to spread the gospel. Paul encountered such men everywhere, as all do who labour to diffuse the knowledge of the truth, but it is probable that there is particular reference here to the opposition which he encountered when in Corinth. This opposition arose mainly from the Jews. See Acts 18:5,6,12,13. The word unreasonable is rendered in the margin absurd. The Greek word (ατοπος) means properly, out of place; then absurd, unusual, strange; then improper, unreasonable, wicked. It is rendered in Lk 23:41, amiss; in Acts 28:6, harm. It does not occur elsewhere in the New Testament. It refers here to men who acted amiss or improperly; men who were not found in the right place, or who had not the right views of things; and probably does not refer so much to their being positively wicked or malicious, as to their putting things out of their proper place. They gave an undue prominence to certain things, and less importance to others than they deserved. They had a distorted vision of the value of objects, and in tenacious adherence to their own views, and prosecuting their own objects to the exclusion of all others, they presented a constant obstruction to the true gospel. This word would apply, and probably was designed to be applied to Jewish teachers, (see Acts 18:5,6,)who gave an undue prominence to the laws of Moses; but it will apply well to all who entertain distorted views of the relative importance of objects, and who put things out of their place. Men often have a hobby. They give more importance to some object than it deserves. They, therefore, undervalue other objects; press their own with improper zeal; denounce others who do not feel the same interest in them which they do; withdraw from those who will not go with them in their views; form separate parties, and thus throw themselves in the way of all who are endeavouring to do good in some other method. It was from men who thus put themselves out of place, that the apostle prayed to be delivered.

And wicked men. Men with bad aims and purposes. It is not always true that those who would come under the appellation of what the apostle here calls "unreasonable," are wicked. They are sometimes well-meaning, but misguided men. But in this case, it seems, they were men of bad character, who were at heart opposed to what was good, as well as inclined to put things out of their place.

For all men have not faith. Of the truth of this, no one can doubt. The only question is, as to its bearing on the case before us. Some suppose it means, "there are few men whom we can safely trust;" others, , that it means that they have not that "upright and candid disposition which would engage men to receive the testimony of the apostle," (Doddridge;) others, that "all men do not embrace the Christian faith, but many oppose it," (Benson,) and others, that "all men do not believe, but the worthy only." Bloomfield. The connection seems to require us to understand it as meaning that all men are not prepared to embrace the gospel. Hence they set themselves against it, and from such men Paul prayed that he might be delivered. Comp. 2Ti 3:8. The state of mind in which the apostle was when he wrote this, seems to have been this: He recollected the readiness with which the Thessalonians had embraced the gospel, and the firmness with which they held it, and seems to suppose that they would imagine the same thing must be found true everywhere. But he says all men have not the same faith; all were not prepared cordially and fully to embrace the gospel. There were unreasonable and wicked men whom he had encountered, from whom he prayed that he might be delivered.

(2) "unreasonable" "absurd"

But the Lord is faithful. Though men cannot be trusted, God is faithful to his promises and his purposes. He may always be confided in; and when men are unbelieving, perverse, unkind, and disposed to do us wrong, we may go to him, and we shall always find in him one in whom we may confide. This is an exceedingly interesting declaration, and is a beautiful illustration of the resource which a truly pious mind will feel that it has. We often have occasion to know, to our sorrow, that "all men have not faith." We witness their infidelity. We see how they turn away from the truth. We see many who once gave some evidence that they had faith, abandon it all; and we see many in the church who seem to have no true faith, and who refuse to lend their aid in promoting the cause of religion. In such circumstances, the heart is disposed to despond, and to ask whether religion can be advanced in the midst of so much indifference and opposition? At such times, how consoling is it to be able to turn, as Paul did, to one who is faithful; who never fails us; and who will certainly accomplish his benevolent purposes. Men may be faithless and false, but God never is. They may refuse to embrace the gospel, and set themselves against it, but God will not abandon his great purposes. Many who are in the church may forget their solemn and sacred vows, and may show no fidelity to the cause of their Saviour, but God himself will never abandon that cause. To a pious mind it affords unspeakably more consolation to reflect that a faithful God is the Friend of the cause which we love, than it would were all men, in and out of the church, its friends.

Who shall stablish you, and keep you from evil. Jn 17:16. Comp. Eph 6:16. The allusion is to the Evil One, or Satan, and the meaning is, that God would keep them from his wiles.

(a) "is faithful" 1Cor 1:9 (b) "keep you from evil" Jn 17:15

And we have confidence in the Lord. Not primarily in you, for you have hearts like others, but in the Lord. It is remarkable that when Paul expresses the utmost confidence m Christians that they will live and act as becomes their profession, his reliance is not on anything in themselves, but wholly on the faithfulness of God. He must be a stranger to the human heart who puts much confidence in it even in its best state. Php 1:6, 4:7, 2Ti 1:12. Comp. Jude 1:24, Rev 3:10, Prov 28:26.

(c) "confidence in" 2Cor 7:16 (*) "touching you" "concerning you"

And the Lord direct your hearts into the love of God. So direct your hearts that you may love God.

And into the patient waiting for Christ. Marg., patience of Christ. The marginal reading is in accordance with the Greek, and seems best to express the apostle's meaning. The prayer of the apostle was, that they might have the love of God in their hearts, and "the patience of Christ;" that is, the same patience which Christ evinced in his trials. They were then suffering affliction and persecution. They needed patience, that they might endure their trials in a proper manner. It was natural for the apostle to refer them to the Saviour, the great example of patience, and to pray that they might have the same which he had. That it does not mean that they were to wait patiently for the appearing of Christ, as our translation seems to imply, is quite clear, because the apostle had just been showing them that he would not appear until after a long series of events had occurred.

(d) "direct your hearts" 1Chr 29:18 (3) "patient waiting" "patience of Christ"

Now we command you, brethren. The apostle now 2Thes 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," 1Thes 4:11. But it seems the exhortation, and the example of Paul himself when there, 1Thes 2:9, had not been effectual in inducing them to be industrious. It became, therefore, necessary to use the strong language of command, as he does here, and to require that if they would not work, the church should withdraw from them. What was the original cause of their idleness, is not known. There seems no reason, however, to doubt that it was much increased by their expectation that the Saviour would soon appear, and that the world would soon come to an end. If this was to be so, of what use would it be to labour? Why strive to accumulate property with reference to the wants of a family, or to a day of sickness, or old age? Why should a man build a house that was soon to be burnt up, or why buy a farm which he was so soon to leave? The effect of the expectation of the speedy appearing of the Lord Jesus has always been to induce men to neglect their worldly affairs, and to lead idle lives. Man, naturally disposed to be idle, wants the stimulus of hope that he is labouring for the future welfare of himself, for his family, or for society, nor will he labour if he believes that the Saviour is about to appear.

In the name of the Lord Jesus Christ.--1Cor 5:4.

That ye withdraw yourselves. 1Timm 6:6. This is the true notion of Christian discipline. It is not primarily that of cutting a man off, or denouncing him, or excommunicating him; it is that of withdrawing from him. We cease to have fellowship with him. We do not regard him any longer as a Christian brother. We separate from him. We do not seek to affect him in any other respect; we do not injure his name or standing as a man, or hold him up to reprobation; we do not follow him with denunciation or a spirit of revenge; we simply cease to recognize him as a Christian brother, when he shows that he is no longer worthy to be regarded as such. We do not deliver him over to the civil arm; we do not inflict any positive punishment on him; we leave him unmolested in all his rights as a citizen, a man, a neighbour, a husband, a father, and simply say that he is no longer one of us as a Christian. How different is this from excommunication, as it has been commonly understood! How different from the anathemas fulminated by the Papacy, and the delivering of the heretic over to the civil power!

From every brother that walketh disorderly. 1Cor 5:11, also 1Cor 5:12-13. A "disorderly walk" denotes conduct that is in any way contrary to the rules of Christ. The proper idea of the word used here (ατακτως,) 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. 2Thes 2:15. This shows that by the word "tradition" the apostle did not mean unwritten doctrines handed down from one to another, for he evidently alludes to what he had himself taught them, and his direction is not that that should be handed down by them, but that they should obey it.

(a) "withdraw yourselves" 1Timm 6:5 (b) "every brother that walketh disorderly" 1Cor 5:11,13 (*) "received of us" "doctrine which you received of us"

For yourselves know how ye ought to follow us. You know what you should do in order to imitate us.

For we behaved not ourselves disorderly among you. 1Thes 2:10.

(+) "follow us" "imitate"

Neither did we eat any man's bread for nought. We were not supported in idleness at the expense of others. We gave a fair equivalent for all that we received, and, in fact, laboured for our own support. 1Thes 2:9.

(++) "wrought" "worked" (c) "with labour" Acts 18:3, 20:34

Not because we have not power, 1Cor 9:6; 1Cor 9:12; 1Cor 9:14.

(&) "power" "right" (d) "power" 1Cor 9:6 (|) "follow us" "imitate us"

For even when we were with you, this we commanded you. It would seem from this that the evil of which the apostle here complains had begun to operate even when he was with them. There were those who were disposed to be idle, and who needed the solemn command of an apostle to induce them to labour.

That if any would not work, neither should he eat. That is, at the public expense. They should not be supported by the church. This was a maxim among the Jews, (see Wetstein, in loc.;) and the same sentiment may be found in Homer, Demosthenes, and Pythagoras. See Grotius, in loc. The maxim is founded in obvious justice, and is in accordance with the great law under which our Creator has placed us, Gen 3:19. That law, in the circumstances, was benevolent, and it should be our aim to carry it out in reference to ourselves and to others. The law here laid down by the apostle extends to all who are able to work for a living, and who will not do it, and binds us not to contribute to their support if they will not labour for it. It should be regarded as extending

(1.) to the members of a church--who, though poor, should not be supported by their brethren, unless they are willing to work in any way they can for their own maintenance.

(2.) To those who beg from door to door, who should never be assisted unless they are willing to do all they can do for their own support. No one can be justified in assisting a lazy man. In no possible circumstances are we to contribute to foster indolence. A man might as properly help to maintain open vice.

(e) "that if any" Gen 3:19

For we hear. It is not known in what way this was made known to Paul, whether by Timothy, or by some other one. He had no doubt of its truth, and he seems to have been prepared to believe it the more readily from what he saw when he was among them.

Which walk disorderly. 2Thes 3:6.

But are busybodies. Comp. 1Timm 5:13; 1Pet 4:15. That is, they meddled with the affairs of others--a thing which they who have nothing of their own to busy themselves about will be very likely to do. The apostle had seen that there was a tendency to this when he was in Thessalonica, and hence he had commanded them to "do their own business," 1Thes 4:11. The injunction, it seems, had availed little, for there is no class of persons who will so little heed good counsel as those who have a propensity to meddle with the affairs of others. One of the indispensable things to check this is, that each one should have enough to do himself; and one of the most pestiferous of all persons is he who has to do but to look after the affairs of his neighbours. In times of affliction and want, we should be ready to lend our aid. At other times, we should feel that he can manage his own affairs as well as we can do it for him; or if he cannot, it is his business, not ours. The Greek word used occurs only here, and in 1Timm 5:13. Comp. Php 2:4.

(f) "busy-bodies" 1Timm 5:13, 1Pet 4:15

Now them that are such we command and exhort by our Lord Jesus, etc. A more solemn command and appeal to do what he had before enjoined on all of them, 1Thes 4:11. 1Thes 4:11.

(a) "they work, and eat" Eph 4:28

But ye, brethren, be not weary in well-doing. Marg., faint not. The Greek means, properly, to turn out a coward; then to be faint-hearted, to despond. The idea is, that they were not to be discouraged from doing good to the truly worthy and deserving, by the idleness and improper conduct of some who asked their assistance. They were, indeed, shiftless and worthless. They would not labour; they spent their time in intermeddling with the concerns of their neighbours, and they depended for their support on the charity of others. The tendency of this, as all persons who have ever been applied to by such persons for aid, is, to indispose us to do good to any. We almost insensibly feel that all who ask for aid are of the same character; or, not being able to discriminate, we close our hands alike against all. Against this the apostle would guard us, and he says that though there may be many such persons, and though we may find it difficult to distinguish the worthy from the unworthy, we should not become so disheartened as not to give at all. Nor should we be weary though the applications for assistance are frequent. They are indeed frequent. God designs that they should be. But the effect should not be to dishearten us, or to make us weary in well-doing, but to fill us with gratitude--for it is a privilege to be permitted to do good. It is the great distinguishing characteristic of God that he always does good. It was that which marked the character of the Redeemer, that he "went about doing good;" and whenever God gives us the opportunity and the means of doing good, it should be to us an occasion of special thanksgiving. A man ought to become "weary" of everything else sooner than of evincing benevolence. Comp. Gal 6:10.

(1) "be not" "faint not" (b) "weary" 1Cor 15:58

And if any man obey not our word by this epistle, Marg., or signify that man by an epistle. According to the marginal reading this would mean, "signify, mark out, or designate that man to me by an epistle." The difference is merely whether we unite the words "by the epistle" with what goes before, or what follows. The Greek would admit of either construction, (Winer, p. 93,) but it seems to me that the construction in the text is the correct one, for

(1.) the requirement was to proceed to discipline such a man by withdrawing from him;

(2.) in order to do this it was not necessary that the case should be made known to Paul, for there was no supposable difficulty in it, and the effect would be only needless delay;

(3.) Paul regarded the right of discipline as residing in the church itself, and did not require that cases should be referred to him to determine. 1Cor 5:2; 1Cor 5:3, 1Cor 5:4.

(4.) Though the Greek will admit of either construction, yet it rather favours this. See Oldshansen, in loc.

Note that man. The word here used, means to mark; to sign; to note with marks; and the idea is, set such a mark upon him that he shall be shunned; that is, withdraw all Christian fellowship from him.

And have no company with him. The Greek word here means, to mix up together; then to mingle together with; to have intercourse with. The idea is, that they were not to mingle with him as a Christian brother, or as one of their own number. They were not to show that they regarded him as a worthy member of the church, or as having a claim to its privileges. The extent of their discipline was, that they were to withdraw from him. 2Thes 3:6; Mt 18:17. Comp. 2Jn 1:10,11.

(2) "by this epistle" "signify that man by an epistle" (*) "man" "mark that man"

Yet count him not as an enemy, but admonish him as a brother. This shows the true spirit in which discipline is to be administered in the Christian church. We are not to deal with a man as an adversary over whom we are to seek to gain a victory, but as an erring brother--a brother still, though he errs. There was necessity for this caution. There is great danger that when we undertake the work of discipline we shall forget that he who is the subject of it is a brother, and that we shall regard and treat him as an enemy. Such is human nature. We set ourselves in array against him. We cut him off as one who is unworthy to walk with us. We triumph over him, and consider him at once as an enemy of the church, and as having lost all claim to its sympathies. We abandon him to the tender mercies of a cold and unfeeling world, and let him take his course. Perhaps we follow him with anathemas, and hold him up as unworthy the confidence of mankind. Now all this is entirely unlike the method and aim of discipline as the New Testament requires. There all is kind and gentle, though firm; the offender is a man and a brother still; he is to be followed with tender sympathy and prayer, and the hearts and the arms of the Christian brotherhood are to be open to receive him again when he gives any evidence of repenting.

(d) "brother" Lev 19:17

Now the Lord of peace. The Lord who alone can impart peace. Rom 15:33; 1Cor 14:33; Jn 14:27.

(e) "Lord of Peace" Rom 16:20

The salutation of Paul with mine own hand. 1Cor 16:21.

Which is the token in every epistle. Gr., sign. This signature is a sign or proof of the genuineness of the Comp. Gal 6:11.

So I write. Referring to some mark or method which Paul had of signing his name which was well known, and which would easily be recognised by them.

(f) "salutation" 1Cor 16:21

The grace of our Lord Jesus Christ be with you all. Rom 16:20.

From the subscription to this epistle, it purports to have been "written from Athens." This is probably incorrect, as there is reason to think that it was written from Corinth. See the Introduction. At all events, this subscription is of no authority. See Notes at the end of the Epistles to the Romans and 1 Corinthians.

(g) "grace" Romm 16:20

Observe here, 1. A courteous and loving compellation, brethren. There is a three-fold brotherhood, which the scripture takes notice of betwixt Christ and believers, betwixt believers themselves, and betwixt the ministers of Christ and their beloved people.

Observe, 2. St. Paul's passionate request and supplication, Brethren, pray for us.

Learn hence, That an interest in the prayers of all those that have an interest in God, is the passionate desire and earnest request of all the faithful ministers of Jesus Christ; there is nothing that the ministers of Christ do more want or need, nothing, nothing that they so much desire and crave, as the spiritual alms of their people's prayers; their work is a work of the greatest weight, of the greatest labour, of the greatest difficulty and opposition; and alas, their shoulders are no stronger than other men's, to stand under the weight of this burden; wonder not then they cry out so importunely for the help and benefit of their people's prayers.

Observe, 3. The subject matter which he desires them to pray for, That the word of the Lord may have free course, and be glorified: in the original, that the word may run and be glorified; a metaphor taken from a water-course, where the current flows freely, without interruption or obstruction.

Quest. When may the word be said to have free course?

Ans. When it is freely preached, and accompanied with the Spirit's internal operation.

Learn hence, That it is the standing duty of the people of God to wrestle with God at the throne of grace, for the free course of the word in the labours of his ministers; Pray that the word of the Lord may have free course, and be glorified.

But when may the word be said to be glorified?

When God is glorified in and by the word, by the conversion of sinners, by the examplary conversation of believers; then is God glorified, when his word is entertained.

Observe, 4. The argument to excite the Thessalonians to pray for the success of the word amongst others, namely, the great and good success which God had given it amongst them: That it may be glorified, as it is with you.

Thence learn, That such as have felt the power of the gospel themselves, to their conversion and salvation, should pray that others may partake of the same benefits, by it and from it, together with themselves: herein they show their love to God, and charity to the souls of men.

In the former verse, St. Paul desired the Thessalonians' prayers with reference to the word; here he requests it with relation to himself, that his person might be preserved, as well as his preaching prosper; that so long as God had any work for him to do, he might be preserved from the rage and fury of the unbelieving Jews, and persecuting Gentiles, who followed him from place to place, to give him trouble: That we may be delivered from unreasonable and wicked men.

Where note, The odious character with which the apostle brands the enemies of his ministry; he calls them unreasonable men, whom no reason or argument could convince and satisfy; and wicked men, of vicious lives and debauched practices: they are usually the vilest and worst of men, the very dregs of mankind, who set themselves to persecute the preachers, and oppose the preaching of the gospel.

Next, he subjoins a reason why he did so earnestly desire their prayers for deliverance from dangers: because all men have not faith, neither fidelity, nor faithfulness, much less sincere faith in our Lord Jesus Christ; for then they would not oppose his gospel, nor persecute us from place to place, for the plain and persuasive preaching of it.

Where note, That what profession soever a person makes of godliness and religion, and how high soever his pretences are of external devotion, yet if he opposes the gospel, in the power, purity, and progress of it, he is and may be deservedly styled, an unreasonable and wicked man, who wants fidelity, moral honesty, and real virtue; and acts only for his own interest, and to please a party.

Our apostle had prayed for the Thessalonians' establishment before, 2Thess 2:17.

He assures them of it now; God will stablish you and keep you from evil, from all evil, and particularly from the evil of apostasy; and the argument for assurance is drawn from the fidelity of God, and his faithfulness in all his promises: The Lord is faithful, who shall stablish you.

Learn hence, That the Christian's establishment in grace, his perseverance in holiness, and preservation from sin, depends upon the power and faithfulness of God, in concurrence with their own united endeavours to establish and preserve themselves from falling; The Lord is faithful, &c.

As if the apostle had said, "Although I gave you the assurance of God's faithful readiness, according to his promise, to do every thing that is requisite on his part, in order to your establishment in holiness, and preservation from sin; yet you must not, you cannot, expect the assistance of God, except you also add your own endeavours, as I have commanded; and accordingly, I have good confidence, that what I command you in the Lord, or by the authority of the Lord, both now and hereafter, at all times, shall be performed by you."

Where note, The character of that obedience which the gospel directs; it must be universal and perpetual: Ye do all things that I command you, and I have confidence that ye will do.

As if he had said, "That we may not be mistaken in this our confidence, we pray that the Lord will direct your hearts into the love of God, which will constrain you to this obedience."

Where note, That to direct man's heart right into the love of God, is the work of God; The Lord directs your heart into the love of God.

Note farther, That these Thessalonians did love God already for the apostle had before commended their work of faith, their labour of love, and yet here he prays, that their hearts may be directed into the love of God, &c.

Learn hence, That the hearts of the holiest and best of saints do stand in need of a more perfect and constant direction into the love of God; as ships that are best rigged need a pilot, so they that love God must need to have their love ordered and directed to the best advantage of his glory.

Observe farther, From the phrase here used, (direct,) that God works upon us as rational creatures; he changeth the heart indeed, but he doth it by direction, not by violence and compulsion: the Spirit's conduct is sweet, yet powerful; it changes the will, but without offering violence to the freedom and liberty of the will; we are not forced but directed; The Lord direct your hearts.--

Again, the Lord direct your hearts; it implies, there are many things that would wreath and bend, crook and turn, our hearts another way, and direct our love to a contrary object, to the world and the flesh; therefore we had need pray with earnestness, The Lord direct your hearts into the love of God; it follows,--and into the patient waiting for Christ.

Note here, 1. The true character of a sincere Christian; he waits for the coming of Christ: such as love Christ fervently, long for his coming greatly.

Note, 2. How patience qualifies those holy ardours, and longing desires, which the saints have to be with Christ: though love sets us upon the wing to be gone, yet patience commands us to wait Christ's own time for going; vehement love needs the allay of patience; most need much patience to die, but some need as much patience to live: therefore says the apostle, The Lord direct your hearts into a patient waiting for Christ; intimating, that the saints of God have great need of patience to enable them to endure that state of distance and separation from Christ so long as they must endure it in this world: well then might the apostles pray on behalf of the Thessalonians, The Lord direct your hearts into the love of God, and patient waiting for Christ.

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.

In these verses the apostle plainly intimates, whom he meant by the disorderly brother mentioned in the foregoing verse; it is the idle person, called disorderly for this reason; because Almighty God having fitted man for, and ordained him to, labour, he that will not do so, deserts the order in which God has placed him, and thus renders himself disorderly.

To condemn which practice, St. Paul propounds his own example to their consideration and imitation; declaring, that he did not eat any man's bread before he earned it, but wrought with his own hands in the day-time, and sometimes part of the night, at his trade of tent-making, that he might not be chargeable to any of them: not but that he had power to demand maintenance for his ministry; but he chose rather to depart from his right, and to labour in his calling, to excite others to do the like.

Note here, 1. That had not St. Paul laboured in his calling of tent- making, he had not been a disorderly person; but lest any should think so, he takes away and cuts off all occasion of suspicion, by working with his hands; his ministerial office would have freed him from the charge and imputation of idleness, and made maintenance from the church his due; but idleness, the apostle observed, was a growing sin, which needeth an example as well as doctrine to subdue it; and accordingly the apostle sets one, I behaved myself not disorderly or idle amongst you, but wrought with labour and travail night and day.

Note, 2. It is commendable to follow good examples, but much more to set a good example: as ministers ought to be patterns, so people ought to be followers; and their will be much the greater, and their punishment much the sorer, who do not follow their ministers' doctrine, when they have seen it exemplified in their conversation.

Note, 3. There have all along been some persons in the world who have looked upon the work of the ministry as a very easy calling, yea, as an idle calling, that a little time, a little pains and labour, is enough for it: whereas, the labour of the ministry in the exercise of the mind, may justly be esteemed the greatest of labours; yet we see people all along have not judged it so, but the ministers of Christ find it so.

From the poverty of St. Paul's condition, that he had nothing before- hand, but was forced to earn his bread before he eat it;

Learn, that it pleases God sometimes to measure out a very hard lot to his own children, and to give but little of earth to those who glorify him most upon earth; and those upon whom he intends to bestow extraordinary measures of glory in heaven, are cut short, very short of these outward comforts.

Here behold St. Paul, a chosen vessel, one of the holiest men, and the most serviceable man that lived in the world in his time, yet without a penny in his purse, but what he wrought for with his hands, nay, working night and day for bread! Lord! how endearing are thy children's obligations to thy goodness, for their easy and plentiful circumstances in the world! what a favour it is to have fulness upon earth whilst we live, and the assurance of thy everlasting fruitation when we die!

Observe here, 1. The solemn charge given by the apostle for every man to follow some lawful calling, and be found in the way of an industrious diligence; if any (being able) will not work, let him not eat (any part of the church's charity). So that the sin of idleness was directly contrary to the apostle's command, and to the apostle's example.

Mark, It is not those that cannot work, but those that will not, whom the apostle excludes from the church's charity: poor men that will not work when they can, do forfeit the bread of charity from men; the rich men that live idly, do by that sin forfeit their food to God, yea, even their lives and their souls too; if any man would not work, neither should he eat.

Observe, 2. The apostle exhorts every man to eat his own bread: implying, that the bread of idleness is stolen bread; idle persons shall be judged as thieves, though they eat that which was freely given them; drones deserve no honey, what they eat is stolen from the industrious bee; that is truly our bread which we labour for ourselves, or recompense those who get it for us by their labour. God has sent no man into the world to be idle; but as the providence of God disposes of every man, though he has never so much worldly wealth, yet he must be some way useful and serviceable in his generation.

Observe, 3. One of the bad effects of idleness pointed at by our apostle; namely, an intermeddling (as busy-bodies) in other men's matters: an idle person that doeth nothing to any good purpose, yet has a deal of business to answer for, done to very bad purpose; not for labouring, but busy trifling, the busy-body's business is very unprofitable business; the mind of man cannot be wholly idle, but must be employed in something, if not in doing good, of necessity in contriving evil; usually none are so busy in other men's matters as they that neglect their own; those disorderly persons, who did not work at all, yet were busy-bodies, and as such censured by our apostle: I hear there are some among you disorderly, working not at all, but are busy-bodies.

Observe here, 1. How far St. Paul was from the censoriousness and uncharitableness of those men who condemn a whole society, a communion, a church in general, for the miscarriages of some particular persons in it. I hear, says he, there are some that walk disorderly, but ye, brethern, are free from these misdemeanors; you are painful in your employments, diligent in your callings, charitable in your distributions: be not weary in these instances of your duty, but persevere in well-doing. When the ministers of Christ reprove the stubborn and disobedient for the neglect of their duty, they forget not to encourage and exhort the faithful and obedient to a persevering diligence in their known duty.

Observe, 2. He directs them how to manage refractory persons, such as remained contumacious and disobedient to the admonitions given by this epistle; continuing disorderly, and refusing to labour; his advice is twofold, he tells them what he would have them not do, and what he would have them do, to such.

1. Negatively, What they should not do; namely, not to cut them off from the church by excommunication, despairing of their repentance and reformation: extreme rigour is offensive to God, and injurious to the church, as well as too much lenity and forbearance.

2. Postively, He exhorts that they consider them as lapsed brethern, and treat them accordingly, as those that desire and endeavour to reduce and reform them, in order to which he directs,

first, to note or mark the disorderly persons; that is, set a note of shame upon them.

Next, to avoid all intimacy and familiarity with them.

Lastly, to admonish them of their duty, that they may be brought, if possible, to repentance.

Our apostle being now to take his leave of the Thessalonians, closes his epistle with prayer.

Where note, 1. The mercy prayed for, peace; peace with God, peace with conscience, peace and unity among themselves as Christians, peace with the men of the world, strangers, yea, enemies to Christianity.

Note, 2. The person prayed to, The Lord of peace; understand Jesus Christ, the prince of peace, the purchaser of peace, the procurer of peace, the preserver of peace.

Note, 3. The perpetuity of the mercy prayed for, The Lord give you peace, not for a short time, but for continuance, always, that is, at all times, and in all places, and with all persons.

Note, 4. The way and manner of obtaining this and all other blessings, it must be in the use of means: The Lord give you peace by all means, that is, in the use of all lawful and laudable means.

Learn hence, 1. That the Lord himself is the author, procurer, and preserver of all that peace which his people enjoy; and therefore his people may boldly trust him for peace and safety, who is, and will be styled, The Lord of peace.

Learn, 2. That such as will obtain this blessing of peace, must pray for it, and endeavour after it in a diligent use of all lawful means, which is the usual way and method in which God dispenses it.

Learn, 3. That it is a lasting peace. a peace always, amongst all persons, and at all times, that a Christian should pray for and endeavour after, that it may be enjoyed without cessation, and without interruption; The Lord of peace himself give you peace always, by all means.

Observe here, 1. That in the former part of the verse he had prayed for peace on behalf of these Thessalonians, and this prayer was put up to Jesus Christ: the Lord of peace, give you peace; which, by the way, is a strong argument for the divinity of Christ, for none but God is to be prayed to, none but God can give peace, I create the fruit of the lips, peace, peace. Isa 57:19

Our apostle now having prayed for peace, next prays for the presence of God: The Lord give you peace, the Lord be with you all.

Learn hence, That God's gracious presence with his people in any plentiful measure, is annexed to their peacable frame of spirit, and to their serious endeavours after peace and love, after unity and concord, among themselves: and the contrary spirit and temper grieves the good spirit of God, and provokes him to withdraw his quickening and comforting presence from his people; for these two petitions seem to have mutual dependency upon each other. The Lord give you peace, and the Lord be with you all.

Observe here, 1. That the salutation written with his own hand respects his own writing, which did serve as a token or certain mark whereby his own epistles were distinguished from all counterfeits. The sending of salutations, either by word or writing, that we may thereby testify our sincere affection to absent friends, is not a matter of decency only, but of duty; not of compliment barely, but of conscience. The salutation of Paul with mine own hand.

Observe, 2. His usual valediction and farewell wish, The grace of our Lord Jesus Christ, be with you all, Amen. As if he had said, "May the gracious and undeserved favour of God in Christ, with all the fruits and effects, the benefits and advantages of it, be conveyed to you all, without exception, and be the portion and privilege of every soul of you; and in testimony both of my affectionate desire and assured confidence, I say, Amen, so be it, so let it be.

Learn hence, that there is an inexhaustible fountain of rich grace in Christ, and so copious are the streams of spiritual blessings which flow from it, that wish we never so much to others, yet there still remaineth enough for ourselves. St. Paul, who wisheth all grace to the Thessalonians, knew very well there was enough both for himself and them: and that how large a measure soever was bestowed upon them, there would not be the less remaining for himself; therefore doth he thus close and conclude his epistle, saying, The grace of our Lord Jesus Christ be with you all. Amen.