2 Thessalonians 3:6
Verse
Context
A Warning against Idleness
5May the Lord direct your hearts into God’s love and Christ’s perseverance. 6Now we command you, brothers, in the name of our Lord Jesus Christ, to keep away from any brother who leads an undisciplined life that is not in keeping with the tradition you received from us.7For you yourselves know how you ought to imitate us, because we were not undisciplined among you,
Sermons
Voddie Baucham
Willie Mullan
William MacDonald
St. John Chrysostom
George Fox
Philip Doddridge
J.H. NewmanSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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, Th1 4:11, Th1 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.
Jamieson-Fausset-Brown Bible Commentary
we command you--Hereby he puts to a particular test their obedience in general to his commands, which obedience he had recognized in Th2 3:4. withdraw--literally, "to furl the sails"; as we say, to steer clear of (compare Th2 3:14). Some had given up labor as though the Lord's day was immediately coming. He had enjoined mild censure of such in Th1 5:14, "Warn . . . the unruly"; but now that the mischief had become more confirmed, he enjoins stricter discipline, namely, withdrawal from their company (compare Co1 5:11; Jo2 1:10-11): not a formal sentence of excommunication, such as was subsequently passed on more heinous offenders (as in Co1 5:5; Ti1 1:20). He says "brother," that is, professing Christian; for in the case of unprofessing heathen, believers needed not be so strict (Co1 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, Th2 3:8, for "be chargeable," literally, "be a burden"). the tradition--the oral instruction which he had given to them when present (Th2 3:10), and subsequently committed to writing (Th1 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.
John Gill Bible Commentary
Now we command you, brethren,.... The apostle is now come to the main thing itself he has in view in this part of the epistle, which is to encourage a regard to the discipline of God's house; and to exhort this church to excommunicate, or remove from communion, all disorderly persons; and those who are to do this he points out, and calls upon, and even commands; and these are the fraternity, the "brethren", the society of believers, all the members of the church; for to them to whom belongs the power of receiving members, to them only belongs the power of excluding offenders: the executive power lies in the hands of the elders or pastors of churches; they are the persons by whom the church receives or casts out members; but the power of judgment, or of determining who shall be received into, or who shall be removed from communion, lies in the church, and not in the pastors and elders only; whoever therefore take upon them to receive, or refuse, or cast out members of themselves, and at their own pleasure, act the part of Diotrephes, Jo3 1:9. The authority for removing disorderly persons from communion is an apostolical command, "we command you"; who are the apostles of Christ, immediately sent by him, who had their mission and commission from him, and which were confirmed by miracles; these had a greater power and authority than the ordinary ministers of the word; they were the ambassadors of Christ, stood in his stead, represented him, and acted in his name; what they said, he spake by them; and it was all one as if he had spoke it himself: and that this might appear not to be of them, but of him, it is added, in the name of our Lord Jesus Christ; that is, by his power and authority, if they had any regard to that, or to his honour and glory: that ye withdraw yourselves from every brother that walketh disorderly; by a brother is meant, not one in a natural or civil sense, who is so by blood, or by neighbourhood, by being of the same country, or of the same human species, since all are of one blood; but one in an ecclesiastical sense, a church member, who is called a brother, though he may not be really a child of God, one of the brethren of Christ, or born of the Spirit; yet being a fellow citizen with the saints, and of the household of God externally, he bears this character; and such an one only is cognizable by a church, who have nothing to do to judge them that are without, only them that are within: and "every brother" in this sense falls under their notice; everyone that is a member, whether male or female, for this word includes both; and as the sisters, as well as the brethren, stand in the same relation, are in the same church state, partake of the same ordinances, and enjoy the same privileges, they are obliged to regard the same rules of the Gospel, and duties of religion, and, in case of disorder, to be withdrawn from: and this also regards every brother, of whatsoever state or condition, bond or free, high or low, rich or poor; no partiality is to be used, no preference to be given to one above the other; a poor member in a disorder is not to be bore hard upon, while a rich one is winked and connived at: and it also respects the brethren, whether private members, or officers of the church; for not only the former, but also the latter, when they walk disorderly, whether in the discharge of their office, or in any other part of their conduct, are liable to the notice and censure of the church: and which is only to be done when any of them "walk disorderly"; not for every disorder they are guilty of; there is no man lives without sin; and church members have their infirmities, and will have, as long as they are in the flesh, or in the body; and they are not to be made offenders for a word, or for a single disorder, or for the common infirmities of life; nor are the just to be set aside for a thing of nought, or a small offence, and that not continued in: it is one thing to be guilty of a disorder, and another thing to walk disorderly; which denotes a way, a course, a series of disorder, and proceeding on in it, a going from evil to evil, an increasing to more ungodliness; for walking is a progressive action, and disorderly persons do not stop, but grow worse and worse; for they take pleasure in their disorders; they choose their own ways, and delight in their abominations; the paths of sin are pleasant paths to them: and they are disorderly walkers, who pertinaciously and stubbornly continue in their disorders, notwithstanding the admonitions of private persons, and of the whole church; and of this sort there are such that walk disorderly in the world, in the commission of notorious and scandalous sins, such as uncleanness, intemperance, covetousness, &c. and that walk disorderly in families; as husbands that are not affectionate to their wives, and provide not for their household; and wives that are not in subjection to their husbands; parents that provoke their children to wrath; and children that are disobedient to their parents; masters who give not that which is fit and equal to their servants; and servants that despise their masters because they are brethren, when they should serve them the more cheerfully, because faithful and beloved: and also that walk disorderly in churches, that fill not up their places, but neglect attendance with the church, on the word and ordinances; and who are contentious and quarrelsome, and will not submit to the sentiments of those who are superior to them in number and sense; and likewise such who entertain bad notions and principles, derogatory to the grace of God, the person and offices of Christ, and the operations of the Spirit; who walk, not in the truth, nor according to the standard of the word of God; and especially such are designed here, who are busy bodies, and idle persons, who work not at all, but live at the tables, and upon the substance of others, as appears from Th2 3:11. These act contrary to the order and decorum of nations, towns, and families, and to that which God has fixed among mankind; and to the example of God, and Christ as God, who work hither to and jointly together in Providence, and in the government of the world; and to the example which Christ, as man, has set, and to the example of the apostles, and to their commands: wherefore it follows, and not after the tradition which he received of us; meaning either the Gospel of Christ, which being, preached was received, but the walk and conversation of some was not agreeably to it; or the ordinances of the Gospel, and the precepts of religion which the apostles delivered, and were received, and yet due attendance to them was not given; See Gill on Th2 2:15, or rather that particular injunction concerning quietness, and doing their own business, and working with their own hands, Th1 4:11. The Vulgate Latin version reads, "which they received of us": the sense is the same; and the Ethiopic version, "and not according to the constitution we appointed them". Now what is commanded to be done to such disorderly persons, by the church, even the whole fraternity, is to "withdraw" themselves from them; by which is meant, not only to distinguish themselves from them by an orderly and regular conversation, and a strict observance of Gospel discipline, which to do is very right; nor barely to curb and restrain the affections towards such persons, lest by carrying it as heretofore, in a kind, tender, and affectionate manner, they should take encouragement from hence to continue in their disorders, as tender parents keep in their affections, and from showing them to their children, when in disorder, and under their corrections, that they might not seem to countenance them in that which is evil, though this is also very proper; nor also merely to contract or shut up the hand to such persons, and refuse to distribute to then, living such an idle life, and in such a disorderly way, though this is what ought to be done; nor does this phrase only intend a forbidding such persons their houses and their tables, not suffering them to sit at the one, nor even to come into the other, not allowing any company and conversation with them, that they may have no opportunity of indulging their laziness and tale bearing, though so to serve them is highly just and reasonable; nor does it design only a suspension, or a debarring of them from the Lord's table, which ought not to be done to any persons, while they continue in relation to the church, and members of it; but a removal of them from church communion, or an excommunication of them; which is sometimes expressed by rejecting persons, casting them out of the church, and putting them away, and here by withdrawing from them; which are all synonymous phrases, and intend exclusion from the communion of the church. And so the Ethiopic version here renders it, "that ye remove every brother", &c. From this passage we learn who they are that are to be excommunicated or removed from the communion of churches, all disorderly walkers; what the act of excommunication is, it is a withdrawing from them, a separating them from the church, and its communion; and who they are that have the power to do it, the whole fraternity or body of the church; and also the authority for it, an apostolical command, in the name of Christ.
Matthew Henry Bible Commentary
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, Th2 3:6. 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, Th2 3:11. 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: whereas they were to abide in the same calling wherein they were called of God, and therein abide with God, Co1 7:20, Co1 7:24. Industry in our particular callings as men is a duty required of us by our general calling as Christians. Or perhaps the general charity there was then among Christians to their poor brethren encouraged some to live in idleness, as knowing the church would maintain them: whatever was the cause, they were much to blame. (2.) There were busy-bodies among them: and it should seem, by the connection, that the same persons who were idle were busy-bodies also. This may seem to be a contradiction; but so it is, that most commonly those persons who have no business of their own to do, or who neglect it, busy themselves in other men's matters. If we are idle, the devil and a corrupt heart will soon find us something to do. The mind of man is a busy thing; if it be not employed in doing good, it will be doing evil. Note, Busy-bodies are disorderly walkers, such as are guilty of vain curiosity, and impertinent meddling with things that do not concern them, and troubling themselves and others with other men's matters. The apostle warns Timothy (Ti1 5:13) 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, Th2 3:6. Again, We command and exhort you by our Lord Jesus Christ, Th2 3:12. 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 (Th2 3:6), 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 (Mat 18:15); 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 (Th2 3:15); 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, Th2 3:7. 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 (Th2 3:7), 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, Th2 3:8. 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 (Th2 3:9); 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 (Th2 3:9), 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, Th2 3:10. 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, Th2 3:12. 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 (Th2 3:13); 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."
Tyndale Open Study Notes
3:6-15 In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members. 3:6 Paul’s command is given by the authority of the Lord Jesus Christ (1 Thes 4:2). • Church members should shun Christians who live idle lives (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To stay away from the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).
2 Thessalonians 3:6
A Warning against Idleness
5May the Lord direct your hearts into God’s love and Christ’s perseverance. 6Now we command you, brothers, in the name of our Lord Jesus Christ, to keep away from any brother who leads an undisciplined life that is not in keeping with the tradition you received from us.7For you yourselves know how you ought to imitate us, because we were not undisciplined among you,
- Scripture
- Sermons
- Commentary
(Biblical Family) Biblical Manhood - Part 1
By Voddie Baucham12K32:24GEN 2:15GEN 2:18PRO 6:6PRO 6:9MAT 6:332TH 3:6In this sermon, the speaker addresses the topic of biblical manhood and what qualities a man must possess to reflect it. The first quality mentioned is a commitment to God-honoring labor, emphasizing that laziness is sinful and that God does not approve of lazy men. The speaker references Proverbs 6, highlighting the example of the ant who works diligently without needing supervision. The second quality mentioned is a commitment to God's law, emphasizing that even before the fall, there was a standard of righteousness that man was expected to follow. Lastly, the speaker emphasizes the importance of a man being committed to the priority of the family, recognizing that the family should be a man's primary focus and responsibility.
(2 Thessalonians) What Paul Desires of All Saints
By Willie Mullan2.6K1:02:39Paul The ApostleMAT 6:33ROM 8:281TH 5:142TH 3:62TH 3:141TI 6:10JAS 1:22In this sermon, the preacher focuses on the third chapter of Second Cessalunions. He highlights three main parts of the chapter. The first part emphasizes the importance of prayer and encourages the believers to pray for the preacher and for themselves to be preserved and empowered by the Lord. The second part expresses the preacher's confidence in the believers, urging them to not only pray but also to perform the things commanded by God. The final part of the sermon is a passionate plea for the listeners to have faith and be prepared for the Lord's second coming, emphasizing the signs of the times and the need to stay strong in the face of opposition. The preacher draws inspiration from biblical stories and encourages the listeners to remain steadfast in their faith.
Studies in 2 Thessalonians-04 2 Thes 3:1-18
By William MacDonald1.2K34:14StudiesMAT 6:332TH 3:12TH 3:42TH 3:62TH 3:10In this sermon, the speaker focuses on Paul's letter to the Thessalonians. The sermon is divided into four sections. The first section, in verses one and two, discusses Paul's request for prayer. The second section, in verses three through five, highlights Paul's confidence in the saints. The third section, in verses six through fifteen, provides instructions for dealing with disorderly brothers. The speaker emphasizes the importance of work and the need to redeem the time for the sake of Jesus Christ. The sermon concludes with a prayer for grace and a reminder to be diligent in prayer for one another.
Homily 32 on Romans
By St. John Chrysostom02TH 3:6John Chrysostom emphasizes the importance of identifying and avoiding those who cause divisions and offenses by deviating from the true doctrine. He urges believers to be vigilant against deceitful individuals who serve their own interests rather than the Lord. Chrysostom highlights the destructive nature of division within the Church, stemming from opinions contrary to the teachings of the Apostles, often driven by selfish desires. He encourages believers to stay wise in goodness and innocent of evil, trusting in the God of peace to overcome Satan. The sermon concludes with a call to emulate Paul's dedication and love for Christ, striving to live a life that glorifies God.
Epistle 211
By George Fox0ISA 59:17MAL 2:8MRK 14:21JHN 6:35JHN 8:44ROM 3:172TH 3:6HEB 12:172PE 2:20JUD 1:16George Fox preaches a powerful message warning those who have turned back to the world's ways after knowing the truth, causing stumbling blocks for others and grieving the righteous. He emphasizes the consequences of neglecting the voice of God, hardening hearts, and the difficulty of repentance in such a state. Fox urges those who are not hardened to turn back to the way of peace, repentance, and salvation, emphasizing the need to live a new life in truth and serve God.
On Communion in the Lords Supper.
By Philip Doddridge0PSA 26:2PSA 28:9PRO 15:19ISA 60:8MAT 16:241CO 5:111CO 10:161CO 11:24COL 2:22TH 3:6Philip Doddridge preaches about the importance of ratifying one's dedication to God through the Ordinance of Baptism by partaking in the Table of the Lord, as a way to express love for Jesus, surrender to God, and unity with fellow Christians. The ends for which the Ordinance was instituted, its usefulness, and the Authority of Christ's Appointment are emphasized to encourage participation. Objections of unfitness and weakness of grace are addressed, urging serious thoughtfulness on the subject and insisting on the observance of this precept. The chapter closes with a prayer for those desiring to attend the Table of the Lord but facing doubts, seeking guidance, removal of doubts, and blessings for the church and its members.
The Gospel a Law of Liberty
By J.H. Newman0GEN 2:3MAL 3:10MAT 5:19LUK 22:19ACT 2:42ACT 16:151CO 5:132TH 3:6TIT 3:10HEB 10:25J.H. Newman preaches about the ecclesiastical system in Scripture, emphasizing that the Bible teaches matters of faith essential for salvation rather than detailed discipline. He explains that the Gospel is a Law of Liberty, treating believers as sons who love God, and challenges them to show their love for Christ as Lord and Savior. Newman highlights that while the ecclesiastical system is faintly traced in Scripture, it aims to guide believers on what is most likely to please Christ, often through examples, implications, and comparisons of passages.
That Great Day
By Ross Ulrich0MAT 7:7JHN 14:16JHN 17:9ACT 12:20ACT 14:231TH 5:122TH 3:61JN 5:16John MacArthur explains that 'erotao' means to plead or beg, emphasizing a gentle correction rather than an authoritative command, reflecting a friend appealing to a friend. The term signifies a level of familiarity between the requester and the one being asked. In the context of prayer, 'erotao' conveys a delicate and tender expression, such as Jesus asking the Father for His disciples in the Gospel of John. The importance of recognizing and appreciating spiritual leaders is highlighted, urging believers to know and esteem those who labor among them, showing respect and love for their work's sake.
Of Church Discipline.
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(Reformers and Their Stepchildren) Catharer! - Part 2
By Leonard Verduin0MAT 13:24MAT 18:15JHN 17:141CO 1:21CO 5:61CO 5:111CO 5:132TH 3:62PE 2:13Leonard Verduin discusses the historical conflict between two delineations of the Church: one emphasizing personal faith as the basis for a confessional Church, and the other focusing on including all in a given locality. The Restitutionists in Hesse believed in a Church of regenerate Christians born again by the Word of God and the Holy Spirit, while Protestant pastors emphasized the importance of the pure preaching of the Word and administration of Sacraments. The debate over Church marks and discipline led to a divergence in views on Church membership and conductual patterns, with the Restitutionists advocating for a Church of believers with inner renewal and discipline, contrasting the inclusive Church concept of the sacralists.
1 Corinthians 5
By John Nelson Darby0RestorationChurch DisciplineMAT 18:151CO 5:51CO 5:72CO 2:6GAL 6:11TH 5:142TH 3:6HEB 12:11JAS 5:191PE 4:17John Nelson Darby discusses the issues of discipline within the church as outlined in 1 Corinthians 5, emphasizing the apostolic authority to deliver individuals to Satan for the destruction of the flesh, with the ultimate goal of saving their spirit. He highlights the importance of purging out sin from the assembly, as allowing it to persist can corrupt the entire body of believers. Darby stresses that the church must act in unity and humility when dealing with sin, and that the purpose of discipline is restoration rather than punishment. He also notes that while the church today lacks the same apostolic power, the responsibility to maintain holiness and discipline remains crucial. The sermon concludes with a call for the church to seek restoration for those who have fallen into sin, reflecting a spirit of love and brokenness.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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, Th1 4:11, Th1 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.
Jamieson-Fausset-Brown Bible Commentary
we command you--Hereby he puts to a particular test their obedience in general to his commands, which obedience he had recognized in Th2 3:4. withdraw--literally, "to furl the sails"; as we say, to steer clear of (compare Th2 3:14). Some had given up labor as though the Lord's day was immediately coming. He had enjoined mild censure of such in Th1 5:14, "Warn . . . the unruly"; but now that the mischief had become more confirmed, he enjoins stricter discipline, namely, withdrawal from their company (compare Co1 5:11; Jo2 1:10-11): not a formal sentence of excommunication, such as was subsequently passed on more heinous offenders (as in Co1 5:5; Ti1 1:20). He says "brother," that is, professing Christian; for in the case of unprofessing heathen, believers needed not be so strict (Co1 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, Th2 3:8, for "be chargeable," literally, "be a burden"). the tradition--the oral instruction which he had given to them when present (Th2 3:10), and subsequently committed to writing (Th1 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.
John Gill Bible Commentary
Now we command you, brethren,.... The apostle is now come to the main thing itself he has in view in this part of the epistle, which is to encourage a regard to the discipline of God's house; and to exhort this church to excommunicate, or remove from communion, all disorderly persons; and those who are to do this he points out, and calls upon, and even commands; and these are the fraternity, the "brethren", the society of believers, all the members of the church; for to them to whom belongs the power of receiving members, to them only belongs the power of excluding offenders: the executive power lies in the hands of the elders or pastors of churches; they are the persons by whom the church receives or casts out members; but the power of judgment, or of determining who shall be received into, or who shall be removed from communion, lies in the church, and not in the pastors and elders only; whoever therefore take upon them to receive, or refuse, or cast out members of themselves, and at their own pleasure, act the part of Diotrephes, Jo3 1:9. The authority for removing disorderly persons from communion is an apostolical command, "we command you"; who are the apostles of Christ, immediately sent by him, who had their mission and commission from him, and which were confirmed by miracles; these had a greater power and authority than the ordinary ministers of the word; they were the ambassadors of Christ, stood in his stead, represented him, and acted in his name; what they said, he spake by them; and it was all one as if he had spoke it himself: and that this might appear not to be of them, but of him, it is added, in the name of our Lord Jesus Christ; that is, by his power and authority, if they had any regard to that, or to his honour and glory: that ye withdraw yourselves from every brother that walketh disorderly; by a brother is meant, not one in a natural or civil sense, who is so by blood, or by neighbourhood, by being of the same country, or of the same human species, since all are of one blood; but one in an ecclesiastical sense, a church member, who is called a brother, though he may not be really a child of God, one of the brethren of Christ, or born of the Spirit; yet being a fellow citizen with the saints, and of the household of God externally, he bears this character; and such an one only is cognizable by a church, who have nothing to do to judge them that are without, only them that are within: and "every brother" in this sense falls under their notice; everyone that is a member, whether male or female, for this word includes both; and as the sisters, as well as the brethren, stand in the same relation, are in the same church state, partake of the same ordinances, and enjoy the same privileges, they are obliged to regard the same rules of the Gospel, and duties of religion, and, in case of disorder, to be withdrawn from: and this also regards every brother, of whatsoever state or condition, bond or free, high or low, rich or poor; no partiality is to be used, no preference to be given to one above the other; a poor member in a disorder is not to be bore hard upon, while a rich one is winked and connived at: and it also respects the brethren, whether private members, or officers of the church; for not only the former, but also the latter, when they walk disorderly, whether in the discharge of their office, or in any other part of their conduct, are liable to the notice and censure of the church: and which is only to be done when any of them "walk disorderly"; not for every disorder they are guilty of; there is no man lives without sin; and church members have their infirmities, and will have, as long as they are in the flesh, or in the body; and they are not to be made offenders for a word, or for a single disorder, or for the common infirmities of life; nor are the just to be set aside for a thing of nought, or a small offence, and that not continued in: it is one thing to be guilty of a disorder, and another thing to walk disorderly; which denotes a way, a course, a series of disorder, and proceeding on in it, a going from evil to evil, an increasing to more ungodliness; for walking is a progressive action, and disorderly persons do not stop, but grow worse and worse; for they take pleasure in their disorders; they choose their own ways, and delight in their abominations; the paths of sin are pleasant paths to them: and they are disorderly walkers, who pertinaciously and stubbornly continue in their disorders, notwithstanding the admonitions of private persons, and of the whole church; and of this sort there are such that walk disorderly in the world, in the commission of notorious and scandalous sins, such as uncleanness, intemperance, covetousness, &c. and that walk disorderly in families; as husbands that are not affectionate to their wives, and provide not for their household; and wives that are not in subjection to their husbands; parents that provoke their children to wrath; and children that are disobedient to their parents; masters who give not that which is fit and equal to their servants; and servants that despise their masters because they are brethren, when they should serve them the more cheerfully, because faithful and beloved: and also that walk disorderly in churches, that fill not up their places, but neglect attendance with the church, on the word and ordinances; and who are contentious and quarrelsome, and will not submit to the sentiments of those who are superior to them in number and sense; and likewise such who entertain bad notions and principles, derogatory to the grace of God, the person and offices of Christ, and the operations of the Spirit; who walk, not in the truth, nor according to the standard of the word of God; and especially such are designed here, who are busy bodies, and idle persons, who work not at all, but live at the tables, and upon the substance of others, as appears from Th2 3:11. These act contrary to the order and decorum of nations, towns, and families, and to that which God has fixed among mankind; and to the example of God, and Christ as God, who work hither to and jointly together in Providence, and in the government of the world; and to the example which Christ, as man, has set, and to the example of the apostles, and to their commands: wherefore it follows, and not after the tradition which he received of us; meaning either the Gospel of Christ, which being, preached was received, but the walk and conversation of some was not agreeably to it; or the ordinances of the Gospel, and the precepts of religion which the apostles delivered, and were received, and yet due attendance to them was not given; See Gill on Th2 2:15, or rather that particular injunction concerning quietness, and doing their own business, and working with their own hands, Th1 4:11. The Vulgate Latin version reads, "which they received of us": the sense is the same; and the Ethiopic version, "and not according to the constitution we appointed them". Now what is commanded to be done to such disorderly persons, by the church, even the whole fraternity, is to "withdraw" themselves from them; by which is meant, not only to distinguish themselves from them by an orderly and regular conversation, and a strict observance of Gospel discipline, which to do is very right; nor barely to curb and restrain the affections towards such persons, lest by carrying it as heretofore, in a kind, tender, and affectionate manner, they should take encouragement from hence to continue in their disorders, as tender parents keep in their affections, and from showing them to their children, when in disorder, and under their corrections, that they might not seem to countenance them in that which is evil, though this is also very proper; nor also merely to contract or shut up the hand to such persons, and refuse to distribute to then, living such an idle life, and in such a disorderly way, though this is what ought to be done; nor does this phrase only intend a forbidding such persons their houses and their tables, not suffering them to sit at the one, nor even to come into the other, not allowing any company and conversation with them, that they may have no opportunity of indulging their laziness and tale bearing, though so to serve them is highly just and reasonable; nor does it design only a suspension, or a debarring of them from the Lord's table, which ought not to be done to any persons, while they continue in relation to the church, and members of it; but a removal of them from church communion, or an excommunication of them; which is sometimes expressed by rejecting persons, casting them out of the church, and putting them away, and here by withdrawing from them; which are all synonymous phrases, and intend exclusion from the communion of the church. And so the Ethiopic version here renders it, "that ye remove every brother", &c. From this passage we learn who they are that are to be excommunicated or removed from the communion of churches, all disorderly walkers; what the act of excommunication is, it is a withdrawing from them, a separating them from the church, and its communion; and who they are that have the power to do it, the whole fraternity or body of the church; and also the authority for it, an apostolical command, in the name of Christ.
Matthew Henry Bible Commentary
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, Th2 3:6. 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, Th2 3:11. 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: whereas they were to abide in the same calling wherein they were called of God, and therein abide with God, Co1 7:20, Co1 7:24. Industry in our particular callings as men is a duty required of us by our general calling as Christians. Or perhaps the general charity there was then among Christians to their poor brethren encouraged some to live in idleness, as knowing the church would maintain them: whatever was the cause, they were much to blame. (2.) There were busy-bodies among them: and it should seem, by the connection, that the same persons who were idle were busy-bodies also. This may seem to be a contradiction; but so it is, that most commonly those persons who have no business of their own to do, or who neglect it, busy themselves in other men's matters. If we are idle, the devil and a corrupt heart will soon find us something to do. The mind of man is a busy thing; if it be not employed in doing good, it will be doing evil. Note, Busy-bodies are disorderly walkers, such as are guilty of vain curiosity, and impertinent meddling with things that do not concern them, and troubling themselves and others with other men's matters. The apostle warns Timothy (Ti1 5:13) 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, Th2 3:6. Again, We command and exhort you by our Lord Jesus Christ, Th2 3:12. 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 (Th2 3:6), 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 (Mat 18:15); 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 (Th2 3:15); 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, Th2 3:7. 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 (Th2 3:7), 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, Th2 3:8. 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 (Th2 3:9); 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 (Th2 3:9), 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, Th2 3:10. 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, Th2 3:12. 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 (Th2 3:13); 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."
Tyndale Open Study Notes
3:6-15 In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members. 3:6 Paul’s command is given by the authority of the Lord Jesus Christ (1 Thes 4:2). • Church members should shun Christians who live idle lives (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To stay away from the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).