2 Thessalonians 3
DOYLY2 Thessalonians 3:6
6.—and not after the tradition which he received of us.] And not after that holy counsel and charge, which he received of us. Bp. Hall. See chap. ii. 15, and the note there.
2 Thessalonians 3:7
7.—we behaved not ourselves disorderly] That is, saith Theophylact, we were not idle: for God having ordered man to labour, and fitted him with members for that end, he, that will not do so, deserts the order in which God hath placed him: and so the Apostle expounds himself, ver. 11. Dr. Whitby.
2 Thessalonians 3:9
9.—to make ourselves an ensample unto you to follow] Fiety, when it is not guided and governed by prudence, may degenerate till at last it becomes wild extravagance. A contempt for this world and for all its concerns may be carried too far; and St. Paul seems to have feared lest some of the first Christians should run into this extreme, and neglect to provide for themselves and their families, through a fanatical notion, that a Christian could have no leisure for such occupations; and lest others, influenced by laziness or by worse motives, should imitate them in this supine negligence. St. Paul therefore, as a pious and prudent teacher, recommended industry to the Christian world, not only by precept, but by example. He himself on more than one account had a claim to maintenance from the publick. Yet he sometimes chose to wave this privilege. “I have used,” says he, “none of these things, neither have I written these things that it should be so done unto me; for it were better for me to die, than that any man should make my glorifying void.” He chose rather to feed himself by his own soil and industry, by labouring night and day, because he would not eat any man’s bread for nought. “I have coveted,” says he, “no man’s silver, or gold, or apparel. Yes, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so labouring ye ought to support the weak.” Such a person might boldly and earnestly press the observance of a duty, which himself had so remarkably fulfilled; and indeed he lays a great stress upon it, and represents it as more important than some usually imagine it to be. If any one should neglect to provide for his own family, we should perhaps call him a careless, an indolent, an imprudent man; but St. Paul says, “If any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel,” 1 Tim. v. 8. Dr. Jorlin.
2 Thessalonians 3:10
10.—if any would not work, neither should he 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 it is required, that they employ themselves in
agriculture, or in the mechanick arts, or in other services necessary to society. And from those who are in higher stations such exercises of the mind are required, as may advance the comfort and happiness of others. This passage of the word of God ought also to be regarded by those mendicants, who go about begging their bread, notwithstanding they are able, and have opportunity, to work for their own maintenance. In the Apostle’s judgment such persons have no right to maintenance; and to give them alms is to encourage them in idleness and vice. Dr. Macknight, Burkitt.
The Apostle plainly tells us in this place, who are not objects of charity: ‘if any man will not work, neither let him eat;’ that is, if a man can work and will not, he ought to starve. Now, no man ought to starve, who ought to be maintained by charity; for such have a right to eat of charity: whence it follows, that such as can labour, but will not, have no right to charity, and consequently have no right to ask it. And therefore begging, for such as are able to labour, is an unlawful calling. It is indeed but a mere specious theft. Bp. Sherlock.
Either by agricultural, mechanical, or commercial pursuits; either by professional engagements in letters, arts, or arms; either by juridical discussions, or senatorial deliberations; we are all required, each in his proper line, to be zealous for our own credit and character, for our families, for our friends, our connexions, our country. Zeal, exerted in behalf of all these concerns, is part of religion: for true religion extends its influence through every department, and regulates every action, both of private and publick life. He that on all occasions hath the glory of God immediately in his view, is indeed the more pious man: but every one, who discharges his duty, with active diligence and honest fidelity, is doing the will of God, and is so far religious. And as in other respects, so in this also, St. Paul sets us an example, labouring as he did with his own hands by night and by day. To the same purpose strongly does he admonish us, when he gives it in charge, that “if any will not work, neither should he eat.” For although this precept in its literal sense cannot be applicable to persons in all circumstances, yet in its wider meaning it is so far of obligation, as that it enforces on all men the propriety of attention to the peculiar offices, which according to their respective functions and ranks they owe to society. Taken in this more enlarged acceptance, the precept is universally binding. For the relation in which each of us is placed towards those around him, and the various talents with which we are endowed for the executing of works, different indeed in themselves, but all tending ultimately to general advantage; these manifestly indicate, that the will of God
Paul concludeth with prayer and salutation. 
word || by this epistle, note that man, and have no company with him, that he may be ashamed.
2 Thessalonians 3:15
- Yet count him not as an enemy, but admonish him as a brother.] How constantly does this truly inspired teacher unite the most fervent love for virtue and religion, with the tenderest pity for offenders; and soften