Verse-by-Verse Bible Commentary
2 Thessalonians 3:14

Clarke's Commentary

Verse 14. 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.

Bridgeway Bible Commentary

Work to earn a living (3:6-18)

Thinking that Christ was about to return, some believers in Thessalonica stopped working for a living and were being supported by others in the church. Paul says that the church should not support such people. By their selfishness, these idlers are denying the teaching they have received concerning Christian brotherhood (6). They should follow Paul’s example. As a teacher Paul had the right to be supported by those whom he taught, but instead he worked hard to earn his own living, so as not to be a burden to others (7-9).
If people refuse to work, others should not support them, because this only encourages them to remain idle (10). These people are not only an unnecessary financial burden, but because they have nothing to do, they become nuisances and busybodies. They must stop annoying others and start working to earn their own living (11-13). If any ignore these apostolic instructions and persist in their idleness, the believers should not show them sympathy. In fact, a brotherly warning might bring them to their senses (14-15).
In conclusion Paul prays that the Thessalonians, instead of being unsettled by misunderstandings concerning the return of Christ, may experience the calmness of God’s peace among them (16). Paul then takes the pen from his secretary and, following his usual practice, writes a few words himself to prove the genuineness of the letter (17-18).

Coffman's Commentaries on the Bible

And if any man obeyeth not our words by this epistle, note that man, that ye have no company with him, to the end that he may be ashamed.

This is a further word on what was meant above by "withdraw yourselves." It is all social intercourse, visitation, companioning with offenders that must be ceased. Christians are simply not to mix with persons living in open rebellion against the teachings of the Lord. The purpose of such an ostracism is that it might produce shame and repentance on the part of the offender and result in his restoration.

Barnes' Notes on the Whole Bible

And if any man obey not our word by this epistle - Margin, “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, because:

(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;

1. 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; see the notes on 1 Corinthians 5:2-4.

(4)Though the Greek will admit of either construction, yet it rather favors this; see Oldhhausen, 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 contact 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; see the 2 Thessalonians 3:6 note, and Matthew 18:17 note; compare 2 John 1:10-11.

Calvin's Commentary on the Bible

14If 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; ⁽⁷²⁷⁾ 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 ⁽⁷²⁸⁾ 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 ⁽⁷²⁹⁾ must, as I have said, be restrained by this bridle, lest their audacity should be increased in consequence of impunity.

(727) “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.”

(728) “Et endurcis;” — “And hardened.”

(729) “Tous ceux qui se desbordent et follastrent;” — “All those that break out and become wanton.”

Smith's Bible Commentary

Chapter 3

Finally, brethren, pray for us ( 2 Thessalonians 3:1 ),

Now again Paul is calling for prayer for him. I think that maybe sometimes we are guilty of not praying for those in spiritual leadership feeling they've got it made. Far from the truth. Those in the position of spiritual leadership really have probably greater trials, greater temptations than the average person. Satan, I think, works harder against spiritual leadership. How many pastors have fallen in the snare of the devil? Because you see, if Satan can snare a pastor then the repercussions go through the whole congregation. Many people are hurt. So the pastor needs prayer.

Pray for us, Paul says. I would say the same to you, pray for me. I need your prayers. For what?

that the word of the Lord may have free course, and be glorified, even as it is with you ( 2 Thessalonians 3:1 ):

That God's word might just come forth freely from us. That we would remain faithful to the Word of God and to the truth of God. People often ask me what can I pray for you? And I answer, pray that God will keep me usable.

Paul the apostle said, "I'd beat my body to keep in subjection lest having preached to others I'd be put on the shelf"( 1 Corinthians 9:27 ). If we don't keep our body in subjection, we can be put on the shelf very easily. So many ministers have been destroyed by pride or by greed or by lust. And they let the body get the best of them and they become destroyed, no longer usable. My prayer that I will remained usable. I only have one purpose for living, and one main purpose for living and that is to do the work of the Lord, that which God has called me to do. Pray for us, that the word of the Lord may have free course, and he be glorified, through his word, even as you have experienced the power of God's word in your life:

and that we may be delivered from unreasonable and wicked men: for all men have not faith ( 2 Thessalonians 3:1-2 ).

And that is one of the problems of the ministry, some of the unreasonable people that you have to deal with. And what happens is that they can waste your time. Totally unreasonable. They really don't want to reason, they just want to throw their trip on you and they become so demanding and so pushy. Paul said pray that God will just deliver me from unreasonable men. For not everybody has the faith.

But the Lord is faithful, who will establish you, and keep you from evil ( 2 Thessalonians 3:3 ).

The Lord is faithful and God will establish your walk and your life, and God will keep you from evil. He is faithful.

And we have confidence in the Lord concerning you [Paul said, what is it?] that you both do and will do the things which we command you ( 2 Thessalonians 3:4 ).

I have this confidence that you are going to obey the instructions and the exhortations in this epistle. I just have this confidence, I know.

And that the Lord direct your hearts to the love of God, and into the patient waiting for Christ ( 2 Thessalonians 3:5 ).

Other commentators and translators translate this "and to the patience of Christ", but "that the Lord will direct your hearts in the love of God". How we need God's love to be working in our hearts and lives more and more. For all of our efforts, all our works, all of our sacrifices, all of our gifts, all of our anointings are of no value if the love of God isn't there working through it.

"Though I speak with the tongues of men and angels and have not love, it is just a meaningless empty sound. Though I can prophesy, I understand all mystery, if I have not love it is worthless. Though I give my body to be burned or I sell everything that I have and bestow on the poor, if I have not love it really profits mean nothing". Oh, may the Lord cause his love to abound in our hearts, direct our hearts into love and into the patience of Christ.

Now we command you, brethren, in the name of our Lord Jesus Christ ( 2 Thessalonians 3:6 ),

Now this becomes very serious when you start commanding people in the name of Jesus. That is the way you deal with demons.

That you withdraw yourselves from every brother that walks disorderly, and not after the truths which you have received from us ( 2 Thessalonians 3:6 ).

Now Paul is commanding them that you really separate yourselves from the disorderly brothers.

When Paul wrote to the church in Corinth, he said we are not to have fellowship with those who are drunkards, who are committing fornication, who are living after the flesh, who claim to be brothers in Christ. He said you can't just exclude yourself from mixing with everyone who does these things. In other words, you live in the world, you can't get out of that. But with those that say they are brothers, don't eat with them. Don't fellowship with them if they are walking disorderly. He is saying now the same thing, only commanding them in the name of Jesus that you withdraw from these disorderly people.

For yourselves know how that you ought to follow us: for we behaved not ourselves disorderly among you ( 2 Thessalonians 3:7 );

And so there were those that were coming in after Paul who were creating divisions and all, and Paul said withdraw from them. These guys are teaching you junky stuff, withdraw from them. They are not following the teachings that we gave to you. Now follow after those things that we taught you, for we taught you the truth through the Holy Spirit. And,

Neither did we eat any man's bread for nothing ( 2 Thessalonians 3:8 );

We set an example for you, and the pastor should be setting an example for the flock, but a good example to be sure.

I heard of this one pastor who, with his deacon, decided to go hunting one day. And so they got in their pickup and they had their guns on the rack in the back and drove for several hours out into the country. And when they got out there, they found the whole area posted closed. And they said, oh, man, what a shame. We've driven all this distance and all, and the whole place is posted closed. The deacon said well, there's only one possibility of hunting today and that would be over on Farmer Brown's property, but I hear that he is the meanest guy in the whole town. He's -- everyone stays clear from him.

The pastor says, well, we've come this far. He said, I'll tell you what, I'll go up to the door and I'll ask him. He can't do anymore than refuse us. So he went up to the door and knocked and the farmer came to the door and he said, "Hi, I'm Pastor Jones and my deacon and I came out this morning, drove all the way out here. Decided we do a little hunting, but we found every place closed." He said, "Do you suppose it would be possible that we could hunt on your property?"

The farmer said, "Pastor Jones, what a joy to see you." He said, "I've been listening to you on the radio and have been so blessed by your ministry." He said, "Honey! Pastor Jones is here. Can you believe that?" He said, "Hey, it would be a privilege for me to have you hunt on my property. It would be a blessing." He said, "Would you do me a favor? The horse out there in the coral, the vet just went away and said I've got to kill him." He said, "Would you mind shooting the horse for me before you go." The pastor said, "No problem, I'll be glad to do that."

As he went back to the truck he decided to play a trick on his deacon, sort of tease him a bit. And he said to the deacon, "Boy, you know the stories we've heard about that guy are true. That has to be the meanest, orneriest fella I've ever met in my life. In fact, the things he said to me have me boiling so inside that I've got to do something. I've got to get rid of this pressure, or I'm just going to explode." He said, "Give me my gun." And he took his gun, aimed at the horse and shot it. And the horse fell over. And he turned around to see the shocked expression of his deacon when he heard, "bang! POW!" And the deacon says, "I got two of his cows, preacher, now let's get out of here".

Now Paul says, "Be followers of me", but that's to a point. Paul said, "I didn't eat any man's bread for naught;" In other words, I didn't sponge off of any of you. I didn't come in and eat you bread. I didn't come in and inflict myself upon you and say "all right, now take care of me and feed me". I didn't come in and tell you that God was broke and going out of business if you don't send your tithes and offerings in this week. "We didn't eat any man's bread for naught",

but worked with labor and travail night and day, that we would not be chargeable to any of you [that we wouldn't be dependent upon any of you.] Not because we do not have the power to make ourselves an example unto you to follow us ( 2 Thessalonians 3:8-9 )

In other words, as an apostle, as bringing you the Word of God, They that uh -- the ox that treads out the corn is not to be muzzled. Paul wrote to the Galatians to communicate to those who taught them in the Word in every good thing. But Paul said I wasn't chargeable to you, not that I didn't have the power, but I just wanted to set an example for you. I wanted to set this kind of an example of working to provide for my own needs that it might be an example to you that you might follow us.

For even when we were with you, this we commanded you, that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such we command and exhort by the Lord Jesus Christ, that with quietness you go to work, and you eat your own bread. But ye, brethren, be not weary in well doing ( 2 Thessalonians 3:10-13 ).

Again, in another place, Paul said, "Be not weary in well doing for in due season you will reap if you faint not" ( Galatians 6:9 ).

It is easy sometimes to become weary in doing good, especially if you don't see any effect or any results and fruit from it.

And if any man obey not our word by this epistle, note that man [mark that man], and have no company with him, that he may be ashamed. Yet don't count him as an enemy, but admonish him as a brother. Now the Lord of peace Himself give you peace always by all means. The Lord be with you all. The salutation of Paul with mine own hand, which is the token of every epistle: so I write. The grace of our Lord Jesus Christ be with you all. Amen ( 2 Thessalonians 3:14-18 ).

So Paul signifies that this, his signature attested to the veracity, the truth of this letter being from him. Follow it, obey it, and the teaching that he had given. A great epistle. We'll get next into first Timothy. So you can go ahead and read first Timothy the first couple chapters. You might as well read the whole book, but we'll take probably the first three chapters in our next lesson.

Now may the Lord be with you and cause you to abound in all things in Christ. That the love of God might increase in your heart and in your life as God establishes you in your faith and in your walk with Him. God be with you and God bless and keep you during the time that we are absent from one another. May God enrich you through His Spirit in all things in Christ Jesus. "

Contending for the Faith

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.

In the first epistle, Paul deals with this problem of idleness but does not tell them how to deal with an abuse of the problem. Paul probably expects those in question will heed his first instructions, and the problem will then be solved; however, since it is not, he gets down to the "1-2-3" of how to handle the problem.

And if any man obey not our word: The word "obey" means "to hearken to a command," that is "be obedient unto, submit to" (Thayer 638-1-5219). The term "word" here means the message Paul gives to the congregation in this epistle. He is instructing this congregation that if anyone does not obey the instructions of his letter, those in charge should take special note of him and deal with him decisively.

by this epistle: The word "epistle" (epistolee) means "a letter" (Thayer 243-2-1992).

note that man: The word "note" (seemioomai) means "to mark, distinguish by marking...to mark or note for one’s self" (Thayer 574-1-4593). This is the only occurrence of this word in the New Testament. Special notice should be taken of the man in question who violates these New Testament principles.

and have no company with him: The phrase "have no company with" is from the same Greek word (sunanamignumi), meaning "to mix up together;...to keep company with, be intimate with" (Thayer 601-1-4874). This word is used only three times in the New Testament and has direct reference to enforcement of Church Discipline each time (1 Corinthians 5:9; 1 Corinthians 5:11; 2 Thessalonians 3:14).

In 1 Corinthians 5:9; 1 Corinthians 5:11, Paul says:

I wrote unto you in an epistle not to company with fornicators:...But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.

that he may be ashamed: The phrase "may be ashamed" (entrepo, omai) means "to turn about" (Thayer 219-1-1788). This message would not be very popular in religious circles today and is not very popular with some in the true church of the New Testament. Modernists tell us that we are to preach "Love, Love, Love." We are to be kind, tender, compassionate, never speak harsh words, never rebuke, never pass any type of judgment, etc. Paul says if any man within the congregation is lazy and refuses to work and to obey our command, then he should not eat, and the rest of the congregations should not associate with him so he may be ashamed.

The purpose of all discipline is to cause the one in question to return and correct his error. We are not told to abuse or mistreat anyone, but we are told to ignore and refrain from association with him in order to make him ashamed. The door of opportunity will always be opened to correct this sin before or after discipline has been implemented.

Every Christian must go the second, third, and fourth mile to restore the one in error, but we are not to give an inch in compromising with the devil or with sin. It is our duty as citizens of the kingdom of God to stand up for truth, the whole truth. When a person is ashamed and corrects his problem, then it is solved and is no longer an issue. The scriptures provide the proper way of handling unfortunate situations as they occur in the church of Christ.

Dr. Constable's Expository Notes

V. EXHORTATIONS FOR FUTURE GROWTH 3:1-15

Paul requested the Thessalonians’ prayers for him and assured them that he was praying for them. He also encouraged them to deal with problems that needed correction in their assembly. Obedience in these matters would result in continued growth toward maturity for these believers.

Dr. Constable's Expository Notes

B. Church discipline 3:6-15

The false teaching that had entered the church had produced some inappropriate behavior in some. Paul wrote what to do about this situation to guide the Thessalonians in bringing their behavior, as well as their belief, back into conformity with God’s will.

"As important as it is to identify the cause and nature of the problem behavior addressed in 2 Thessalonians 3:6-15, we should not ignore the fact that our passage both begins (2 Thessalonians 3:6) and ends (2 Thessalonians 3:14-15) with exhortations, not to the idle but to the rest of the church. The admonition addressed directly to those Christians who were living improperly (2 Thessalonians 3:12) is, in fact, rather brief." [Note: Ibid., p. 271.]

Dr. Constable's Expository Notes

Failure to abandon the idle lifestyle after having received the further warnings in this epistle should result in increased ostracism (cf. Romans 16:17; 1 Corinthians 5:9; 1 Corinthians 5:11; Titus 3:10-11). This discipline would, hopefully, embarrass the offender into changing his or her ways.

". . . allowing a believer to persist in blatantly unchristian, exploitive, and disruptive behavior is not a kindness-neither to the church nor to the errant believer nor to the watching non-Christian public." [Note: Martin, p. 285.]

Paul put social pressure to good use here. It is regrettable that in our day social pressure often has very little influence on erring brethren. Rather than submit to church discipline many Christians simply change churches. Strong measures may be necessary in some cases so the offender feels the need to repent and to live in harmony with the will of God.

"The treatment of such a man is to withdraw from close fellowship with him. . . . It [the Greek verb sunanamignusthai] literally means ’Don’t mix yourselves up with him’." [Note: Morris, The Epistles . . ., p. 149.]

Dr. Constable's Expository Notes

3. Further discipline for the unrepentant 3:14-15

Barclay's Daily Study Bible

Chapter 3

A FINAL WORD ( 2 Thessalonians 3:1-5 )

3:1-5 Finally, brothers, keep on praying for us, that the word of God may run its race and receive its crown of glory--as it does in your case--and that we may be saved from these wicked and evil men, for the faith is not for everyone. You can rely on the Lord who will make you steady and who will guard you from the evil one. We have confidence in the Lord that you both do and will do what we command you to do. May the Lord direct your hearts so that you may feel the love of God and display the endurance which Christ can give.

Once again Paul comes to the end of a letter with the request that his people should pray for him (compare 1 Thessalonians 5:25; Romans 15:30 ff.; Philemon 1:22). There is something deeply moving in the thought of this giant among men asking for the prayers of the Thessalonians who so well recognized their own weakness. Nowhere is Paul's humility more clear to see. And the fact that he, as it were, threw himself on their hearts must have done much to bind even his opponents to him, because it is very difficult to dislike a man who asks you to pray for him.

But in spite of his love for and trust in men Paul was a realist. The faith, he said, is not for everyone. We can be certain that he said it not cynically but sorrowfully. Once again we see the tremendous responsibility of free-will. We can use it to open our hearts and we can use it to shut them. Faith's appeal is not selective, it goes out to every man; but the heart of man can refuse to respond.

In the last verse of this passage we see what we might call the inward and the outward characteristics of the Christian. The inward characteristic is the awareness of the love of God, the deep awareness that we cannot drift beyond his care, the sense that the everlasting arms are underneath us. One of the basic needs of life is security and we find that need met in the consciousness of the unchanging love of God. The outward characteristic is the endurance which Christ can give. We live in a world where there are more nervous breakdowns than at any time in history. It is a sign that more and more people have the feeling that they cannot cope with life. The outward characteristic of the Christian is that when others break he stands erect and when others collapse he shoulders his burden and goes on. With the love of God in his heart and the strength of Christ in his life a man can face anything.

DISCIPLINE IN BROTHERLY LOVE ( 2 Thessalonians 3:6-18 )

3:6-18 Brothers, we command you in the name of our Lord Jesus Christ, keep yourselves from every brother who behaves like a truant from duty and who does not conduct himself in accordance with the teaching which they received from us, for you yourselves know that you must imitate us because we never played the truant from work when we were among you nor did we eat bread which we had received from you without paying for it, but in labour and toil we kept on working night and day so that we would not be a burden to any of you. It is not that we had not the right to claim support from you, but we kept at work that we might give ourselves to you as an example for you to imitate, for when we were with you we used to give you this order, "If a man refuses to work, neither let him eat." For we hear that there are some amongst you whose behaviour is that of truants from work, who are busy in nothing except in being busybodies. To such we give orders and exhort them in the Lord Jesus Christ that they should quietly go on working and so eat their bread. Brothers, don't grow tired of doing the fine thing. If anyone does not obey the word we send to you through this letter, mark him; don't associate with him that he may be shamed. Don't reckon him as an enemy, but give him advice as a brother.

Here Paul is dealing, as he had to deal in the previous letter, with the situation produced by those who took the wrong attitude to the Second Coming. There were those in Thessalonica who had given up their work and had abandoned the routine claims of every day to wait about in excited idleness for Christ to come. Paul uses a vivid word to describe them. Twice he uses the adverb ataktos ( G813) and once the verb ataktein ( G812) . The word means to play truant. It occurs, for instance, in the papyri, in an apprentice's contract in which the father agrees that his son must make good any days on which he plays truant. The Thessalonians in their excited idleness were truants from work.

To bring them to their senses Paul quotes his own example. All his life he was a man who worked with his hands. The Jew glorified work. "He who does not teach his son a trade," they said, "teaches him to steal." Paul was a trained Rabbi; but the Jewish law laid it down that a Rabbi must take no pay for teaching. He must have a trade and must satisfy his daily needs with the work of his hands. So we find Rabbis who were bakers, barbers, carpenters, masons and who followed all kinds of trades. The Jews believed in the dignity of honest toil; and they were sure that a scholar lost something when he became so academic and so withdrawn from life that he forgot how to work with his hands. Paul quotes a saying, "If a man refuses to work, neither let him eat." It is the refusal to work that is important. This has nothing to do with the unfortunate man who, through no fault of his own, can find no work to do. This has been called "the golden rule of work." Deissmann has the happy thought that, when Paul said this, "he was probably borrowing a bit of good old workshop morality, a maxim coined perhaps by some industrious workman as he forbade his lazy apprentice to sit down to dinner."

In this we have the example of Jesus himself. He was the carpenter of Nazareth and legend has it that he made the best ox-yokes in all Palestine and that men came from all over the country to buy them. A tree is known by its fruits and a man is known by his work. Once a man was negotiating to buy a house and bought it without even seeing it. He was asked why he took such a risk; his answer was, "I know the man who built that house and he builds his Christianity in with the bricks." The Christian should be a more conscientious workman than anyone else.

Paul disliked the busybody intensely. There may be greater sins than gossip but there is none which does more damage in the Church. A man who is doing his own work with his whole strength will have enough to do without being maliciously interested in the affairs of others.

Paul commands that those who disregard his instructions must be dealt with by the community. But they are to be dealt with not as enemies but as brothers. The discipline given by a man who contemptuously looks down upon the sinner and speaks to hurt may terrify and wound but it seldom amends. It is more likely to produce resentment than reformation. When Christian discipline is necessary it is to be given as by a brother to a brother, not in anger, still less in contempt but always in love.

At the end Paul adds his autograph to authenticate his letter. "Look," he says, "this is what my handwriting is like. Mark it, so that you will know it again." And then, with the truth expounded, with praise and rebuke lovingly intermingled, he commends the Thessalonian Church to the grace of the Lord Jesus Christ.

-Barclay's Daily Study Bible (NT)

FURTHER READINGS

Thessalonians

J. E. Frame, Thessalonians (ICC; G)

G. Milligan, St. Paul's Epistles to the Thessalonians (MmC; G)

W. Neil, The Epistles of Paul to the Thessalonians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

2 Thessalonians 3:14

Further word on what was meant above by "withdraw yourselves."

If any man --

Obey not our word ...

By this epistles ..

Note that man ..

Have no company with him -- "It is all social intercourse, visitation, and companioning with offenders that must be ceased. Christians are not to mix with persons living in open rebellion against the teachings of the Lord. The purpose of such ostracism is to produce shame and repentance on the part of the offender..." Coffman.

That ..

He may be ashamed ..

Gill's Exposition of the Whole Bible

And if any man obey not our word,.... Of command, to work quietly, and eat his own bread, now signified "by this epistle", particularly in 2 Thessalonians 3:12,

note that man; some read this clause in connection with the preceding phrase, "by this epistle", or by an epistle; and so the Ethiopic version, "show", or "signify him by an epistle"; that is, give us notice of it by an epistle, that we may take him under our cognizance, and severely chastise him, according to the power and authority given us by Christ; but that phrase rather belongs to the preceding words: and the clause here respects the notice the church should take of such a person; not in a private way, or merely by way of admonition and reproof, such as is given before rejection from communion; but by the black mark of excommunication; lay him under censure, exclude him from your communion, put a brand upon him as a scabbed sheep, and separate him from the flock; and so the Syriac version renders it, יתפרש, "let him be separated from you" and this sense is confirmed by what follows,

and have no company with him; as little as can be in common and civil conversation, lest he should take encouragement from thence to continue in his sin, and lest others should think it is connived at; and much less at the Lord's table, or in a sacred and religious conversation, or in a way of church fellowship and communion:

that he may be ashamed; that he may have his eyes turned in him, as the word signifies, and he may be brought to a sight and sense of his sin, and be filled with shame for it, and loath it, and himself on the account of it, and truly repent of it, and forsake it; and this is the end of excommunication, at least one end, and a principal end of it, to recover persons out of the snare of the devil, and return them from the error of their ways: so the Jews say s,

"in matters of heaven (of God or religion), if a man does not return privately, מכלימין, they "put him to shame" publicly; and publish his sin, and reproach him to his face, and despise and set him at nought until he returns to do well.''

s Maimon, Hilch. Deyot, c. 6. sect. 8.

Henry's Complete Commentary on the Bible

      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, 2 Thessalonians 3:6; 2 Thessalonians 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,2 Thessalonians 3:11; 2 Thessalonians 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: where as they were to abide in the same calling wherein they were called of God, and therein abide with God,1 Corinthians 7:20; 1 Corinthians 7:24. Industry in our particular callings as men is a duty required of us by our general calling as Christians. Or perhaps the general charity there was then among Christians to their poor brethren encouraged some to live in idleness, as knowing the church would maintain them: whatever was the cause, they were much to blame. (2.) There were busy-bodies among them: and it should seem, by the connection, that the same persons who were idle were busy-bodies also. This may seem to be a contradiction; but so it is, that most commonly those persons who have no business of their own to do, or who neglect it, busy themselves in other men's matters. If we are idle, the devil and a corrupt heart will soon find us something to do. The mind of man is a busy thing; if it be not employed in doing good, it will be doing evil. Note, Busy-bodies are disorderly walkers, such as are guilty of vain curiosity, and impertinent meddling with things that do not concern them, and troubling themselves and others with other men's matters. The apostle warns Timothy (1 Timothy 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,2 Thessalonians 3:6; 2 Thessalonians 3:6. Again, We command and exhort you by our Lord Jesus Christ,2 Thessalonians 3:12; 2 Thessalonians 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 (2 Thessalonians 3:6; 2 Thessalonians 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 (Matthew 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 (2 Thessalonians 3:15; 2 Thessalonians 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,2 Thessalonians 3:7; 2 Thessalonians 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 (2 Thessalonians 3:7; 2 Thessalonians 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,2 Thessalonians 3:8; 2 Thessalonians 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 (2 Thessalonians 3:9; 2 Thessalonians 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 (2 Thessalonians 3:9; 2 Thessalonians 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,2 Thessalonians 3:10; 2 Thessalonians 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,2 Thessalonians 3:12; 2 Thessalonians 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 (2 Thessalonians 3:13; 2 Thessalonians 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."

Kelly Commentary on Books of the Bible

The second epistle takes up another difficulty. It was written in view of another abuse of the truth of the Lord's coming a danger that threatened the saints. As the first epistle was intended to guard the saints from an error about the dead, the second epistle was more particularly meant to correct them about the living. They were distressed at finding that some of their brethren died before the Lord came. So filled were they with the constant expectation of Christ from heaven, that it never occurred to them that a single Christian might depart from the world before His return, How they must have realized, in their habitual waiting, the nearness of that blessed hope! They now learnt that they need not sorrow on such a score; for the dead in Christ shall rise first, and then we, the living at His coming, shall be caught up with them to join the Lord together. But the second epistle grew out of another and more serious error. We have seen that they were greatly alarmed and agitated. The apostle was really uneasy about them lest the tempter should tempt them, and his labour come to nought lest, moved by their sore affliction, they should fall into fear about the awful day of the Lord, which the enemy knows well how to use.

Everybody who has read Isaiah, Jeremiah, Ezekiel, and the lesser prophets knows what they tell us of the horrors for men when the day of Jehovah comes upon the earth, that it will be. a day of dismay and darkness, when all earthly things are utterly confused, and the people of God seem about to be swallowed up by their enemies. False doctrine ever sets one truth against another; and it was not wanting among the Thessalonians at this time. For some sought to persuade them that the day of the Lord was even then arrived. They probably argued that their troubles were part of the circumstances of that day. Certainly they sought to shake them by pretending that the day of the Lord was actually there. There was such fearful persecution and trouble among them, that this might be plausibly enough mixed up as supporting the idea that the day of the Lord was begun. For this false rumour seems to imply that they must have given some sort of figurative colour to "that day" (as it was certainly so used in Old Testament prophecy). At any rate, they must have supposed that "the day of the Lord" did not necessarily require the presence of the Lord Himself. In other words, they might think, is many Christians since have imagined, that a dreadful time of trouble must befall the world before the Lord comes to receive His own to himself above.

This second epistle was written to disabuse the minds of the Thessalonian saints; and indeed it directly tends to set all Christians free from any anxiety of the kind, though, of course, there may be persecution again, as there was then, and repeatedly afterwards, especially from Pagan and from Papal Rome. But this is wholly different from the dread which the enemy sought to infuse among the Thessalonians. The apostle accordingly sets himself to this task. First of all he comforts them.

"Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ. We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; so that we ourselves glory in you." It may be noticed that he leaves out "the patience of hope." How comes this? It was exactly the hope that was no longer bright in their hearts. So far the enemy had succeeded. They had been comforted, but they had lost somewhat of the light and joy of the hope. They were moved more or less by their tribulation; not perhaps so much by the outward pressure as by the insinuation of Satan through false teaching, which is a far more dangerous thing for the child of God. It is plain that the apostle merely mentions their faith growing, and their love He no longer praises nor names their patience of hope, but rather prays for them in2 Thessalonians 3:1-18; 2 Thessalonians 3:1-18 in such a way as to show there was a lack in this respect. That is, he takes up two of the qualities mentioned in the first epistle, and not the third. This, which was bound up with the whole structure of the first epistle, is left out of the second. There was too good reason for it. For the time they had let it slip, as I have just explained. It is true that the apostle tells them, "we glory in you in the churches of God for your patience, and faith" (he does not speak of their "patience of hope") "in all your persecutions and tribulations that ye endure." They were holding on, and not giving up Christ but their souls had not the former spring through Christ their hope. We shall have the evidence of this more fully soon.

There was "a manifest token," says he, "of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer." So far it was well. "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." Observe the reason why he brings in "that day." It was a false doctrine about the day, which draws out an explanation of its nature and its relation to the coming of the Lord. When that day comes, it will not fall with its troubles on the children of God. In truth the Lord will then execute judgment on their enemies I do not mean on the dead till the close, but on the quick or living. It will be no more in some figurative and preparatory sense of exceeding affliction, or of natural overthrow; but its description here is the Lord Jesus revealed from heaven in flaming fire. There will be no doubt about its nature or effects. Every eye shall see Him.

That is, even2 Thessalonians 1:1-12; 2 Thessalonians 1:1-12 plainly prepares us for the complete discomfiture of the illusory and alarming dreams which these false teachers had been foisting in under false colours among the Thessalonian saints. But he pursues the matter farther. He will take vengeance on two classes on those that know not God, and those that obey not the gospel of our Lord Jesus Christ. These seem the Gentiles and the Jews respectively; but why do not we find here some allusion to the third class His relation to the church of God? Because those who compose the church are no longer here.

Thus it is shown that the Lord will deal with all on earth, not merged in one, but discriminated; for He executes judgment, and hence does not confound those who differ in a common class. There is thus a definite distinction drawn; but this so much the more precisely leaves out the Christian. Its force is more understood the more it is weighed. The apostle does not declare all at once, but prepares the way with much circumspection. When he says "them that know not God," he means the idolatrous Gentiles. Then he adds with another article, "and those that obey not the gospel of our Lord Jesus Christ" (not, as we have it in English here, "and that obey not the gospel of our Lord Jesus;" as if all were one and the same class). There are two classes, and therefore accuracy would seem to call on us to make the sense more definite "and on them that obey not the gospel of our Lord Jesus Christ." At all events, whatever mode of rendering may be preferred, I have no hesitation in saying that such is the sense of the Greek, and nothing else. They are the Gentiles, who knew not God, (or, as Bengel has it, "qui in ethnica ignorantia de Deo versantur,") and the Jews, who might know God after a sort and to a certain point beyond Gentiles, but who did not obey the gospel of our Lord Jesus Christ. ("Judaeis maxime, quibus evangelium de Christo praedicatum fuerat.") For unbelief is always convicted by the test that God employs; and the day of the Lord will deal with every form. The Gentiles that know not God will be punished, and the Jews that abuse the forms of Old Testament revelation to disobey the gospel will not escape, still less nominal and apostate Christendom.

The reason why no notice is taken of Christians as then on earth we shall see assigned a little lower down: I merely now remark that he could not put himself in either of those two classes. It is evident that on whomsoever that day is to fall it has no bearing on such. If therefore the Christians were troubled now, it was in no way the same character of trouble as that which shall be in the day of the Lord. The teaching of those who had spread this impression was utterly false; and if they claimed the highest sanction for it, they were worse than mistaken they were the guilty tools of Satan. But as to both the classes we have seen described by the apostle, they "shall be punished with everlasting destruction," both "from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believed:" for this is the full force of it.

In the new age people will be blessed abundantly, but the blessing of the millennium does not exactly take the shape of belief. They shall behold the glory of the Lord. Such is their form as assigned by scripture. The earth shall be filled with the knowledge not with the faith, but with the knowledge of the glory of Jehovah, as the waters cover the sea. It will be in countless cases the fruit of true divine teaching; but knowledge describes it better than faith; and we may easily understand the difference. They will behold the glory, they will look upon the Lord, no longer hidden but displayed. The blessed spoken of in our chapter are clearly those that have already believed. So indeed the apostle states: "Wherefore we pray always for you, that our God would count you worthy of the calling, and fulfil all the good pleasure of his goodness, and the work of faith with power; that the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ."

Next (2 Thessalonians 2:1-17) he comes to the special error in question. "Now we beseech you, brethren, by the coming of our Lord Jesus Christ . . . . that ye be not soon shaken in mind nor troubled, neither in spirit nor by word, nor by letter as from us, as that the day of the Lord is present." It is well known that "of the Lord" (not of Christ) is unquestionably required by the best manuscripts, and other ancient witnesses.

Ἐνέστηκε does not mean "at hand," but actually come. I do not enter into any long proof of this just now, having already done so elsewhere. Suffice it to say, that the word occurs in half a dozen places in the New Testament, and nowhere can bear any sense but the one alleged. Nor does it ever convey any such meaning as "at hand" in any correct Greek author. It has been so thought; but it is a mistake. It always means present, in contrast with future ever so imminent. So in two instances of the New Testament it stands over against future things; as when it is expressly said (in Romans 8:1-39 and 1 Corinthians 3:1-23), "things present and things to come." The latter might be "at hand," but not the former. The things to come are in pointed opposition to those actually arrived. Again, we have (Galatians 1:4) "this present evil world." This is now only. The age to come is not evil but good. It is in contrast with the present. And so as to "for the time then present," (Hebrews 9:1-28) and "for the present necessity." (1 Corinthians 7:1-40) It is not a question of the future, but solely of the present; a necessity now, and at no other time. In short, it is the regular word for "present." If a Greek meant to say "present" in contrast with the future, there was no more emphatic word to use. What, then, can be conceived more calculated to destroy the right understanding of this epistle than the common mistranslation? Such is the true sense of the word, I am bold to say.

But clearly this gives an immense help to the understanding of the passage. The apostle appeals to the saints. It is not a question of teaching in this verse, but the apostle beseeches them by a certain powerful motive, which was still in their souls. He does not mean, "We beseech you concerning," as some conceive, but as our English version says, "by." It is a legitimate meaning of the preposition with words of entreaty. He uses the hope of being gathered to Christ at His coming as a motive why they should not listen to those misleading the saints. Now mark the character of this false teaching. It was not the excitement of hope, but of terror produced on the spirit. It caused them to shake, hindering them from a settled, holy, hearty waiting for Christ. The error occupied them with the terrors of some intervening trouble. The pretence was that all the afflictions they had been enduring were parts or signs of the well-known day of trouble, the day of the Lord. Not at all, says the apostle: the trouble of that day will befall the enemies, not the friends, of the Lord. As they knew that every believer loved His name, the notion propagated was wholly astray. It was morally false, as ignoring in the first place His unfailing and perfect love for them.

Therefore he could say, "We beseech you, brethren, by the coming of our Lord Jesus Christ, and our gathering together unto him, that ye be not soon shaken in mind, nor troubled, neither by spirit, nor by word, nor by letter as by us, as that the day of the Lord is present." Do you not know that Christ is coming for you, and that the first aim and effect of His coming will be your gathering together to meet Him in the air? Why, therefore, be uneasy at such a rumour about His day, with all its awful associations? You have been taught that from God; why be disturbed by this effort of the enemy, who falsely pretends to the Spirit and word, and an alleged letter of mine? That day will fall on the world. Indeed, the apostle had implied in the opening of this epistle, as well as in the latter part of his first, that the day of the Lord does not concern the saints, who were sons of light and of day. They would come accordingly with that day, instead of its overtaking them as a thief by night, because so it comes on whom it may. It comes from the Lord in His execution of judgment on a guilty world; and the very fact of their being sons of light ought to have proved that it cannot surprise such, because they belonged to the region whence it comes.

With striking pithiness he briefly points to the ways of deceit and darkness which accompanied the notion, and betrayed its real source. Truth refuses an admixture of falsehood; and the pretence that any had a spiritual intimation to themselves, or a word for others, that the day of the Lord was really come, was manifestly of the serpent, not of God. Such and so rapid are the steps of evil, one wrong leading to another. But the allegation that they had the apostle's own authority for the delusion gave him a direct opportunity to contradict the error. "Let no man deceive you by any means: for lit shall not come] unless there shall come the apostasy first, and the man of sin be revealed, the son of perdition." These are two different things. The apostle affirms that the day cannot be before both. Christendom will have abandoned the faith, and the man of sin must be revealed. What a prospect! Do the children of God believe it? We know the world has wholly opposite expectations. Those who allow themselves with so little seriousness to bear the excellent name of the Lord will openly fall away from the confession of the gospel; and then a suited leader into the gulf of perdition will soon appear for the apostates.

I am perfectly persuaded that some of the most important parts of Satan's means of bringing about the apostasy are now actively at work. God has been graciously filling many hearts with joy and comfort of the truth. He has given not a few to believe these words, the moral signs of which are becoming daily more and more manifest. The apostasy again must come, and, in contrast with the man of righteousness, the man of sin be revealed, even the final Judas, "the son of perdition, who opposeth and exalteth himself above every one called God, or an object of veneration; so that he sitteth down in the temple of God, showing himself that he is God." How sharply in contrast with the Lord Jesus, who, though really God, in love became man, in order to accomplish the glorious counsels of God and man's salvation by grace! This one is the son of perdition to the ruin of those who trust him. Although he be but a man, and the man of sin, he takes the place of being the true God here on earth, and this too, not in the world, but in the temple of God of that time. Thus he not merely takes the place of God here below, but actually as such enters His temple. I do not doubt that the temple will then be in Jerusalem; so that as Christendom began at Jerusalem, the holy city will be its last scene of sinful pride and of divine judgment, though not its only place of judgment. Jerusalem! Rome! they are two names of most solemn import as to the subject to which I am briefly alluding. "Remember ye not that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time." It is no absolute restraint, but provision only; for he must be revealed in his own season.

The reference to previous teaching left the matter in comparative obscurity, and has given rise to a great deal of discussion. I think the true answer neither difficult nor uncertain. It is evident that what withholds or restrains must be a power superior to man or Satan, and of a nature totally opposite to the man of sin. As this is the embodiment, or rather head, of evil, so that which restrains his revelation would naturally be the power of good which suppresses as long as God pleases the full manifestation of the lawless one. There seems to be a good reason why the matter is put in this general, if not vague, manner. What withholds is presented as a principle or power in an abstract way, and not as a person only. It might, I suppose, assume a different shape at different times.

Thus we find ourselves within narrow limits in order to fix the restraint and the. restrainer. The Thessalonians, who were but young in truth, already knew what restrains, "that he might be revealed in his own time. For the mystery of iniquity" [or "lawlessness," which is the true force of the word] "doth already work: only there is one who restraineth now until he be taken away; and then shall the lawless one be revealed, whom the Lord Jesus shall consume with the breath of his mouth, and shall destroy with the appearing of his coming" or presence. Evidently, then, we find here a power that hinders the manifestation of the lawless one a power which is also a person. Where do we find one that effectually checks the plans of Satan, a person no less than a power? We need not consider long, but answer, without hesitation, the Spirit of God.

Undeniably He is both a power and a person; and save in Him it will be far from easy, if possible, to find an answer that combines these two distinct intimations, as well as both the character and the extent of the power involved. It can hardly be said to be the Spirit of God dwelling in the church, except in the most general way. We must recollect that the Holy Spirit not only dwells there, but also acts providentially in the government of the world. I am far from meaning that, when the church is gone, He will restrain the powers of the world much longer. There are men of the world who have no confidence in its stability; though it exercises no salutary fear over their souls, and they cling to it all the same. I am sure that no Christian man should trust it for a moment. They are not called to promise fair things to that which cast out and slew the Lord of glory. They know that its doom is coming quickly, but not till they have formally rejected the truth, and accepted the man of sin. But no matter what the wicked will of man and the wiles of Satan may be, they will not be able absolutely to extinguish divinely-controlled government among men as soon as they desire. There is One that still restrains, who could always indeed, but who will cease only when, according to God, the time for the final outburst arrives. It does not, I think, terminate at once, even when the Lord shall have come and taken up His saints, both those that sleep and all those alive and waiting for Him. I say "all," for, you must remember, it is invariably assumed in scripture that every saint waits for Christ. The notion that a person may be a saint, and not looking for His coming, does not enter into the mind of the Holy Spirit. One may fall, of course, into a wrong state from bad teaching or careless ways; but if Christ is my life and righteousness, I shall surely love Him; and if so, I must want to see and be with Him in the condition of glory, where alone such life and righteousness, and the love that gave them, have their just display and results. Hence it is always assumed that every Christian is, in the knowledge of His love, waiting for Christ to come and receive us to Himself, that we may be with Him in the Father's house before He executes judgment on the world. Till then the Spirit of God acts as a cheek on the designs of Satan; and even after the church is gone (as I think) He will restrain for a short space.

From the Apocalypse we learn that for a little while God carries out certain agencies of blessing. Not only does He not immediately cease to deal with souls, but we do not at once see either the apostasy or the man of sin. This is a consideration that bears on the question; for undoubtedly it is not the will of man that either sheds blessing on souls or restrains the proudest effort of Satan. After the church is taken up, then the Spirit of God works; and this doubly. He will bring souls into the knowledge of the testimony that God will then raise up to meet the existing circumstances, for His own glory as well as in His pitiful mercy to man. But, besides, He will even then restrain the powers that be from falling instantaneously into the devices of the devil. At a certain given moment, which the Revelation clearly defines, Satan will be cast down from heaven, and will then bring forward his long-meditated plan. The empire that has disappeared from among men for so long, that the wise men of the world think its resurrection impossible the Roman empire will come forward clothed with a diabolical energy. This is the moment when the Spirit ceases to restrain.

Accordingly the Western empire will use all its might, and Satan will help it, to establish a politico-religious power in Jerusalem, who will be the head of the Jews, and at the same time the religious chief of the West. Such is the issue of idolatrous Christ-rejecting Judaism and of apostate Christendom. The man of sin will sit and be worshipped as God, in His temple at Jerusalem. This will enable the Roman empire still to carry on its political game of opposition to the Eastern powers. The West, I say, will support and be supported by the Antichrist, and consequently must share in the awful destruction that the Lord will Himself execute when He appears. Angels will do their part, and the breath of the Lord like a stream of brimstone; for they will be caught red-handed in their opposition to the Lamb, little knowing that He is Lord of lords and King of kings. As for the civil and religious leaders, the beast and the false prophet, they will be consigned to everlasting destruction, without even the form of trial. Nothing less awaits these last and seemingly greatest leaders of the world's false glory. But, remember, the flower of the West (of these lands that boast of religion, and civilization, and progress) shall perish in this destruction of the revived imperial power and its Jewish ally.

I dare not prophesy smooth things to our own country and race. I believe that all these kingdoms of the West, now so confident in their resources and power, will fall helplessly into the hands of Satan at last. At Jerusalem the man of sin, as at Rome, the civil head of empire, with his confederate but subject kings, will be the two beasts of Revelation 13:1-18. It is not the time to enter into further details now; but I may state ray conviction, that the man of sin, whom 2 Thess. shows enthroned in God's temple, will be the accepted Messiah of the deceived Jews in Jerusalem, as the first beast is the imperial head at Rome; for the civil power will then be separate from the religious, and we all know how ardently men desire this now. But its accomplishment will have results far different from what most look for.

I confess I am struck by the solemn fact, that one cannot speak of these subjects, even at short intervals of time, without perceiving new features which, in principle, bring us more and more up to the brink of the precipice. I do then, from every point of view, warn all those who are looking for bright hopes on the earth, and promising improvement to men. It is serious to observe that the lawless one here described and reserved for such a destiny is related very nearly to the mystery of lawlessness which was then at work, as the apostle let us know, and which has gone on increasing, and is immensely increased now. It is true that the lawless one will not be revealed until the restraint of the Spirit of God over the world is removed. This appears to me to be the unforced deduction from the apostle's statement, compared with the light thrown on the subject by other Scriptures, which, by common consent, treat of the same time and point. It is the Spirit of God ceasing to restrain in the world as well as in the church, since He will for a brief space both act on souls and restrain Satan in the world, after the church has been caught up to heaven.

This I consider a comprehensive and correct view of what, is revealed. It is put generally here both as "he who withholds" and as "that which withholds." The particular from of withholding power might differ according to varying circumstances. The Christians of old used to think the Roman empire withheld them. Nor was their idea far from the mark; because the empire was assuredly among the powers ordained of God, as I do not doubt emperors, kings, presidents, etc., are still. But the hour hastens when the powers that be will cease to derive their authority from God; when the West above all will openly renounce the true God, and the beast will rise up from the abyss. Our chapter adds a true picture of the extent to which the man of sin will be allowed to go in diabolical imitation of what God wrought by Christ when here below. It is the hour of retribution, when the proud apostates who refused the truth accept and perish in the lie of the enemy. How blessed the lot of the saints which the apostle contrasts with this! (Verses 13-17.)

The next chapter (2 Thessalonians 3:1-18) closes the epistle with divers desires, and a prayer for them that the Lord would direct their hearts into the love of God, and into the patience of Christ. The key-note is thus maintained from first to last. As Christ waits to come, so should we, that we may meet Him then. But the apostle would not have this hope nor the Lord Himself dishonoured by the reproach of disorderly ways. And thus he nowhere more enjoins the duty of honourable industry, appealing to his own example, than in the epistles which most insist on Christ's coming as the proximate and constant hope of the Christian. If any would pervert such a truth, or any other, to idleness and disorder, he was to be marked as unworthy of Christian companionship, not of course counted an enemy (like the wicked or heretics), but admonished as a brother. Idleness is fruitful of disorder and the foe of peace, which the apostle desired for them from the Lord of peace Himself always and in every way.

May we seriously heed the truth, and its immediate application to our consciences and ways! May God give us quiet energy without restlessness or excitement, but so much the more calmly, because of the realized nearness of the Lord's return, and the solemn consequences for all mankind! Oh for an earnest, burning zeal; for self-denying love; for hearts devoted to Christ, which might warn men of their impending destruction, that, if they have not been won by His love, they may at least tremble at the hopeless inextricable ruin in which their unbelief will soon leave them for ever.