2Th 3:6-12 | Barnes | STEP | Verse 6. Now we command you, brethren . The apostle now 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," . But it seems the exhortation, and the example of Paul himself when there, , 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 .-- . That ye withdraw yourselves . . 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 . , also . 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. . 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" (b) "every brother that walketh disorderly" (*) "received of us" "doctrine which you received of us"

2 Thessalonians 3:6-12

Verse 6. 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" Verse 7. For yourselves know how ye ought to follow us. You know what you should do in order to imitate us.

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

(+) "follow us" "imitate" Verse 8. Neither did we eat any man's bread for nought. We were not supported in idleness at the expense of others. We gave a fair equivalent for all that we received, and, in fact, laboured for our own support. 1Thes 2:9.

(++) "wrought" "worked" (c) "with labour" Acts 18:3, 20:34 Verse 9. 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" Verse 10. For even when we were with you, this we commanded you. It would seem from this that the evil of which the apostle here complains had begun to operate even when he was with them. There were those who were disposed to be idle, and who needed the solemn command of an apostle to induce them to labour.

That if any would not work, neither should he eat. That is, at the public expense. They should not be supported by the church. This was a maxim among the Jews, (see Wetstein, in loc.;) and the same sentiment may be found in Homer, Demosthenes, and Pythagoras. See Grotius, in loc. The maxim is founded in obvious justice, and is in accordance with the great law under which our Creator has placed us, 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 Verse 11. For we hear. It is not known in what way this was made known to Paul, whether by Timothy, or by some other one. He had no doubt of its truth, and he seems to have been prepared to believe it the more readily from what he saw when he was among them.

Which walk disorderly. 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 Verse 12. Now them that are such we command and exhort by our Lord Jesus, etc. A more solemn command and appeal to do what he had before enjoined on all of them, 1Thes 4:11. 1Thes 4:11.

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