we have commanded you, he enables you, and will still enable you to perform.

5 Now, May the Lord direct your hearts to the love of God, and to the patience which Christ exercised in all his afflictions, that ye may be preserved from apostasy.

6 In my former letter (chap. v. 14.), I ordered your rulers to rebuke them who walked disorderly; but their rebukes have been disregarded. Wherefore, now we command you, brethren, by the authority of our Lord Jesus Christ, that ye shun the company of every brother, who, having been once and again admonished, still walketh disorderly, and not according to the precepts which he received from me.

7 My own conduct entitles me to rebuke the disorderly. For yourselves know, that ye ought to imitate me, because I did not go about in idleness among you, meddling in other people's affairs.

8 Neither did I eat meat as a gift from any one, but with great labour and fatigue I wrought daily for my own maintenance and for the maintenance of my assistants (Acts xx. 34.) in order that I might not overload any of you with maintaining us.

ing to its precepts. See 1 Thess. v. 14. note 1. What the apostle condemned under this description, was idleness (ver. 11.) and by the solemnity with which he introduces his charge, we are taught that it is most offensive to God, and dangerous to ourselves and others, to encourage, by our company and conversation, such as live in the practice of any open and gross sin. May all who have a regard to religion, attend to this! The same charge is repeated, ver. 14. See note 2. on that verse.

2. Tradition, which he received from us. See chap. ii. 15. Col. ii. 6. notes:

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

9 Ουχ ότι ουκ εχομεν εξουσίαν, αλλ' ἵνα ἑαυτους τυ πον δωμεν ὑμιν εις το μι μεισθαι ἡμας.

10 Και γαρ ότε ημεν προς ὑμας, τουτο παρηγγελλομεν υμιν, ότι ει τις ου θελει εργαζεσθαι, μηδε εσθιέτω.

11 Ακουομεν γαρ τινας περιπατούντας εν ύμιν ατακ

among you disorderly, τως, μηδεν εργαζομενους, αλ

working not at all, but are busy bodies.

12 Now them that are

λα περιεργαζομενους.

12 Τοις δε τοιουτοις παρsuch we command, and αγγελλομεν, και παρακαλου

Ver. 9. 1. Not because we have not right. When our Lord first sent out the twelve to preach, he said to them, Matth. x. 9. The workman is worthy of his meat; and by so saying, conferred on his apostles a right to demand maintenance from those to whom they preached. See 1 Cor. ix. 4. note. this right Paul did not insist on among the Thessalonians, but wrought for his own maintenance, while he preached to them. Lest, however, his enemies might think this an acknowledgment that he was no apostle, he here asserted his right, and told them, that he had demanded no maintenance from them, to make himself a pattern to them of prudent industry.

2. That we might give ourselves to you for a pattern. The apostle's working for his maintenance, ought to have put the idle among the Thessalonians to shame, who perhaps excused themselves from working, on pretence they were attending to their neighbours' affairs. For if the apostle did not make the necessary and laborious work of preaching the gospel an excuse for not working, the Thessalonians had no reason to excuse themselves from working, on pretence of their minding other people's affairs; which in truth was but officious meddling.

Ver. 10.1. If any one will not work, neither let him eat. From this precept of the gospel, we learn that all men, without distinction, ought to employ themselves in some business or other which is useful; and that no man is entitled to spend his life in idleness. From the lower classes of mankind it is required, that they employ themselves in agriculture, or in the mechanic arts, or in such other services as are necessary to society. And from them who are in higher stations, such exercises of the mind are expected, as may advance the happiness of others, either in this life, or in that which is to come. Whether, therefore, we fill higher or lower stations, let us apply ourselves diligently to such useful occupations, as are suitable to our

9 This course I followed, not because I had not right to maintenance from you as an apostle; but that I might give myself, to such of you as are disposed to be idle, for an example of industry, in which ye ought to imitate me.

10 And therefore when I was with you, this I commanded, that if any person among you capable of working, will not work for his own maintenance, let him not eat of your meat, lest it encourage him in his idle

ness.

11 This injunction I now renew,

because I hear that there are some who still walk among you disorderly, contrary to reason, and to the gospel, applying themselves to no useful · labour, but going about prying into other people's affairs; misrepresenting what they have heard and seen.

12 Now such idle parasites Icommand, by the authority, and beseech

particular rank, that when we give account of ourselves to God, we may be found to have lived not altogether uselessly in the world. This passage of the word of God ought likewise to be regarded by such as go about beg ging their bread, notwithstanding they are able, and have opportunity, to work for their own maintenance. In the apostle's judgment, such have no right to maintenance, and therefore to give them alms is to encourage them in vice; a practice which the apostle has forbidden, ver. 6. and should be avoided by all conscientious Christians, lest by supplying such disorderly persons' wants, they make themselves accessaries to their idleness and wickedness.

Ver. 11.-1. We hear that there are some who still walk among you disorderly. From this it appears, that after writing the former letter, the apostle had received a particular account of the state of the Thessalonian church. Probably the messenger who carried that letter, gave him an account of their affairs at his return; or brought him a letter from some of the pastors of the church, wherein they informed him of their state. The things mentioned, chap. ii. 1, 2. afford another proof of this. Besides, the apostle would not so soon have wrote a second letter to the Thessalonians, if he had not been informed of some particulars which made it necessary.

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

μεν δια του Κυρίου ἡμων Ιησου Χριςον, ἵνα μετα ἡσυχίας εργαζόμενοι, τον ἑαυτών αρτον

εσθιωσιν.

13 Ὑμεις δε, αδελφοι, μη εκκακήσητε καλοποιούντες·

14 Ει δε τις ουχ ὑπακουει τῷ λόγῳ ἡμων δια της επιςολης, τουτον σημειούσθε και μη συναναμιγνυσθε αυτῷ, ἵνα εντραπή.

15 Και μη ὡς εχθρον ήan enemy, but admonish γεισθε, αλλα νουθετείτε ὡς

him as a brother.

αδελφον.

1

16 Now, the Lord of 16 Αυτος δε ὁ Κύριος της peace himself give you ειρηνης δῴη ὑμιν την ει

peace always, by all means.

ρηνην δια

παντος εν παντι

Ver. 12.-1. We command and beseech. To his command, the apostle added earnest entreaty; and he did so by the authority and direction of Christ. The meaning may be as in the commentary.

Ver. 13.—1. Be not weary in well doing. Μη εκκακησητε, properly signifies, do not flag through sloth or cowardice. See Eph. iii. 13. note 1. The Thessalonians were not to flag in the performance either of their civil, or of their religious duties.

Ver. 14.-1. Point out that man. A like direction is given, Rom. xvi. 17. 1 Cor. v. 9. 11. 13. Phil. iii. 17. Beza thinks the word σημειεσθε, put a mark upon that man, means excommunicate him; to which meaning the subse quent clause seems to agree. Grotius construes the words δια της επιςολής, with τ8τον σεμειεσθε: give me notice of that man by a letter. But the phrase in that sense is not common. See Benson on the passage.

2. Keep no company with him, that he may be ashamedl. From this and other passages, particularly, Matt. xviii. 15.-17. Tit. iii. 10. and ver. 6. of this chapter, it appears, that Christ hath established a wholesome discipline in his church, to be exercised by the pastors and people for reclaiming those who sin. This discipline does not consist in corporal punishments, imprisonments, fines, and civil incapacities ; but in the administration of admo

by the love of our Lord Jesus Christ, that forbearing meddling in any shape with other people's affairs, and remaining quietly at home, they work, and feed themselves with their own meat.

13 And ye, brethren, who hitherto by your honest industry, have not only fed yourselves, but the poor, do not flag in that good work.

14 Now if any one do not obey our command given to all in this letter, that they work for their own maintenance, do ye, the rulers of the church, point out that man to the rest, that, as I said before, ver. 10. none of you may keep company with him, in order that being shunned by all as an evil doer, he may be ashamed of his conduct, and amend.

15 Yet do not behave towards him as an infidel, who is incorrigible, but in your public discourses, and in private, as ye have opportunity, admonish him as a brother, who may still be reclaimed.

16 And may Christ, the author of all happiness, himself give you happiness in every shape, by bestowing on you diligence in your worldly business, concord among yourselves, and good agreement with your heathen neighbours. The Lord be with you all, to direct you.

nitions and rebukes. When these are without effect, and the offender continues impenitent, he is to be excluded from joining the church in the offices of religion. In that case, however, the faithful must not lose, either their affection for the offending party, or their hope of his recovery; but must continue to admonish him as a brother, till he appears incorrigible. When this happens, he is to be cast out of the society, and avoided as a person with whom to have any intercouse, except in the offices of humanity, would be dangerous. Matt. xviii. 17.

Ver. 16.-1. The Lord of peace. The apostle calls Christ the Lord of