b

7 For yourselves know how 9 Not because we have not ye ought to follow us: for we be-power, but to make ourselves an haved not ourselves disorderly 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.

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:

a Ac. 18. 3.: 20.34.

b 1 Co. 9. 6.
c Ge. 3. 19.

husband, a father, and simply say supported in idleness at the expense that he is no longer one of us as a of others. We gave a fair equivaChristian. How different is this lent for all that we received, and, in from excommunication, as it has fact, laboured for our own support. been commonly understood! How See Notes on 1 Thess. ii. 9. different from the anathemas fulmi- 9. Not because we have not pownated by the Papacy, and the deliv-er, &c. See Notes on 1 Cor. ix. 6. ering of the heretic over to the civil 12. 14. power! From every brother that walketh disorderly. Comp. Notes, 1 Cor. v. 11-13. A disorderly walk' denotes conduct that is in any way contrary to the rules of Christ. The proper idea of the word used here (aráxtos), is that of soldiers who do not keep the ranks; who are regardless of order; and then who are irregular in any way. The word would include any violation of the rules of Christ on any subject. ¶ And not after the tradition which ye received of us. According to the doctrine which we delivered to you. See Notes on ch. ii. 15. This shows that by the word 'tradition' the apostle did not mean unwritten doctrines handed down from one to another, for he evidently alludes to what he had himself taught them, and his direction is not that that should be handed down by them, but that they should obey it.

10. For even when we were with you, this we commanded you. It would seem from this that the evil of which the apostle here complains had begun to operate even when he was with them. There were those who were disposed to be idle, and who needed the solemn command of an apostle to induce them to labour. ¶ That if any would not work, neither should he eat. That is, at the public expense. They should not be supported by the church. This was a maxim among the Jews (see Wetstein, in loc.), and the same sentiment may be found in Homer, Demosthenes, and Pythagoras. See Grotius, in loc. The maxim is founded in obvious justice, and is in accordance with the great law under which our Creator has placed us. Gen. iii. 19. That law, in the circumstances, was benevolent, and it should be our aim to carry it out in reference to ourselves and to others. The law here laid down by the apostle extends to all who are able to work for a living, and who will not do it, and binds us not to contribute to their support if they will not labour for it. It should be regarded as extending (1.) to the members of

b

11 For we hear that there are | Jesus Christ, that with quietness some which walk among you dis- they work, and eat their own orderly, working not at all, but bread. are busy-bodies.

a

12 Now them that are such we command and exhort by our Lord

a 1 Ti. 5. 13. 1 Pe. 4. 15.

a church-who, though poor, should not be supported by their brethren, unless they are willing to work in any way they can for their own maintenance. (2.) To those who beg from door to door, who should never be assisted unless they are willing to do all they can do for their own support. No one can be justified in assisting a lazy man. In no possible circumstances are we to contribute to foster indolence. A man might as properly help to maintain open vice.

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

is he who has nothing to do but to look after the affairs of his neighbours. In times of affliction and want, we should be ready to lend our aid. At other times, we should feel that he can manage his own affairs as well as we can do it for him; or if he cannot, it is his business, not ours. The Greek word used occurs only here, and in 1 Tim. v. 13. Comp. Notes on Phil. ii. 4.

12. Now them that are such we command and exhort by our Lord Jesus, &c. A more solemn command and appeal to do what he had before enjoined on all of them. 1 Thess. iv. 11. See Notes on that verse.

11. For we hear. It is not known in what way this was made known to Paul, whether by Timothy, or by some other one. He had no doubt of its truth, and he seems to have 13. But ye, brethren, be not weabeen prepared to believe it the more ry in well-doing. Marg., faint not. readily from what he saw when he The Greek means, properly, to turn was among them. Which walk out a coward; then to be faint-heartdisorderly. Notes, ver. 6. ¶ But ed, to despond. The idea is, that are busy-bodies. Comp. Notes, 1 they were not to be discouraged from Tim. v. 13. 1 Pet. iv. 15. That is, doing good to the truly worthy and they meddled with the affairs of deserving, by the idleness and imothers -a thing which they who proper conduct of some who asked have nothing of their own to busy their assistance. They were, inthemselves about will be very likely deed, shiftless and worthless. They to do. The apostle had seen that would not labour; they spent their there was a tendency to this when time in intermeddling with the conhe was in Thessalonica, and hence cerns of their neighbours, and they he had commanded them to do their depended for their support on the own business.' 1 Thess. iv. 11. The charity of others. The tendency injunction, it seems, had availed lit- of this, as all persons who have ever tle, for there is no class of persons been applied to by such persons for who will so little heed good counsel aid, is, to indispose us to do good to as those who have a propensity to any. We almost insensibly feel that intermeddle with the affairs of others. all who ask for aid are of the same One of the indispensable things to character; or, not being able to discheck this is, that each one should criminate, we close our hands alike have enough to do himself; and one against all. Against this the aposof the most pestiferous of all persons I tle would guard us, and he says that

14 And if any man obey not our word by this epistle, note that man, and have no company

1 or, signify that man by an epistle. a Mat. 18. 17. Ver. 6.

with him, that he may be ashamed. 15 Yet count him not as an enemy, but admonish him as a brother.'

b Le. 19. 17.

though there may be many such per- would be only needless delay; (3.) sons, and though we may find it diffi- Paul regarded the right of discipline cult to distinguish the worthy from as residing in the church itself, and the unworthy, we should not become did not require that cases should be so disheartened as not to give at all. referred to him to determine. See Nor should we be weary though the Notes on 1 Cor. v. 2-4. (4.) applications for assistance are fre- Though the Greek will admit of quent. They are indeed frequent. either construction, yet it rather faGod designs that they should be. vours this. See Oldshausen, in loc. But the effect should not be to dis-T Note that man. The word here hearten us, or to make us weary in used, means to mark; to sign; to well-doing, but to fill us with grati- note with marks; and the idea tude-for it is a privilege to be per- is, set such a mark upon him that mitted to do good. It is the great he shall be shunned; that is, withdistinguishing characteristic of God draw all christian fellowship from that he always does good. It was him. And have no company with that which marked the character of The Greek word here means, the Redeemer, that he "went about to mix up together; then to mingle doing good;" and whenever God together with; to have intercourse gives us the opportunity and the with. The idea is, that they were means of doing good, it should be not to mingle with him as a christo us an occasion of special thanks-tian brother, or as one of their own giving. A man ought to become number. They were not to show weary' of everything else sooner that they regarded him as a worthy than of evincing benevolence. Comp. member of the church, or as having Notes on Gal. vi. 10. a claim to its privileges. The extent of their discipline was, that they were to withdraw from him. See Notes on ver. 6, and Matt. xviii. 17. Comp. 2 John 10, 11.

14. And if any man obey not our word by this epistle. Marg., or signify that man by an epistle. According to the marginal reading this would mean, signify, mark out, or designate that man to me by an epistle.' The difference is merely whether we unite the words by the epistle' with what goes before, or what follows. The Greek would admit of either construction (Winer, p. 93), but it seems to me that the construction in the text is the correct one, for (1.) the requirement was to proceed to discipline such a man by withdrawing from him; (2.) in order to do this it was not necessary that the case should be made known to Paul, for there was no supposable difficulty in it, and the effect

him.

15. Yet count him not as an enemy, but admonish him as a brother. This shows the true spirit in which discipline is to be administered in the christian church. We are not to deal with a man as an adversary over whom we are to seek to gain a victory, but as an erring brother - a brother still, though he errs. There was necessity for this caution. There is great danger that when we undertake the work of discipline we shall forget that he who is the subject of it is a brother, and that we shall regard and treat him as an enemy. Such is human nature. We

16 Now the Lord of peace the token in every epistle: so I himself give you peace always by all means. The Lord be with you all.