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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Thessalonians 3:6–15. His four-level outline is real structure in the source text, so it is rendered as structure.
The apostle having commended their obedience for the time past, and mentioned his confidence in their obedience for the time to come, proceeds to give them commands and directions to some who were faulty, correcting some things that were amiss among them. Observe, The best society of Christians may have some faulty persons among them, and some things that ought to be reformed. Perfection is not to be found on this side heaven: but evil manners beget good laws; the disorders that Paul heard of as existing among the Thessalonians occasioned the good laws we find in these verses, which are of constant use to us, and all others whom they may concern. Observe,
I.That which was amiss among the Thessalonians, which is expressed,
1.More generally. There were some who walked disorderly, not after the tradition they received from the apostle, Th2 3:6. Some of the brethren were guilty of this disorderly walking; they did not live regularly, nor govern themselves according to the rules of Christianity, nor agreeably to their profession of religion; not according to the precepts delivered by the apostle, which they had received, and pretended to pay a regard to. Note, It is required of those who have received the gospel, and who profess a subjection to it, that they live according to the gospel. If they do not, they are to be counted disorderly persons.
2.In particular, there were among them some idle persons and busy-bodies, Th2 3:11. This the apostle was so credibly informed of that he had sufficient reason to give commands and directions with relation to such persons, how they ought to behave, and how the church should act towards them.
(1.)There were some among them who were idle, not working at all, or doing nothing. It does not appear that they were gluttons or drunkards, but idle, and therefore disorderly people. It is not enough for any to say they do no hurt; for it is required of all persons that they do good in the places and relations in which Providence has placed them. It is probable that these persons had a notion (by misunderstanding some passages in the former epistle) concerning the near approach of the coming of Christ, which served them for a pretence to leave off the work of their callings, and live in idleness. Note, It is a great error, or abuse of religion, to make it a cloak for idleness or any other sin. If we were sure that the day of judgment were ever so near, we must, notwithstanding, do the work of the day in its day, that when our Lord comes he may find us doing. The servant who waits for the coming of his Lord aright must be working as his Lord has commanded, that all may be ready when he comes. Or, it may be, these disorderly persons pretended that the liberty wherewith Christ had made them free discharged them from the services and business of their particular callings and employments in the world: whereas they were to abide in the same calling wherein they were called of God, and therein abide with God, Co1 7:20, Co1 7:24. Industry in our particular callings as men is a duty required of us by our general calling as Christians. Or perhaps the general charity there was then among Christians to their poor brethren encouraged some to live in idleness, as knowing the church would maintain them: whatever was the cause, they were much to blame.
(2.)There were busy-bodies among them: and it should seem, by the connection, that the same persons who were idle were busy-bodies also. This may seem to be a contradiction; but so it is, that most commonly those persons who have no business of their own to do, or who neglect it, busy themselves in other men's matters. If we are idle, the devil and a corrupt heart will soon find us something to do. The mind of man is a busy thing; if it be not employed in doing good, it will be doing evil. Note, Busy-bodies are disorderly walkers, such as are guilty of vain curiosity, and impertinent meddling with things that do not concern them, and troubling themselves and others with other men's matters. The apostle warns Timothy (Ti1 5:13) to beware of such as learn to be idle, wandering about from house to house, and are not only idle, but tatlers also, and busy-bodies, speaking things which they ought not.
II.The good laws which were occasioned by these evil manners, concerning which we may take notice,
1.Whose laws they are: they are commands of the apostles of our Lord, given in the name of their Lord and ours, that is, the commands of our Lord himself. We command you, brethren, in the name of the Lord Jesus Christ, Th2 3:6. Again, We command and exhort you by our Lord Jesus Christ, Th2 3:12. The apostle uses words of authority and entreaty: and, where disorders are to be rectified or prevented, there is need of both. The authority of Christ should awe our minds to obedience, and his grace and goodness should allure us.
2.What the good laws and rules are. The apostle gives directions to the whole church, commands to those disorderly persons, and an exhortation to those in particular who did well among them.
(1.)His commands and directions to the whole church regard,
[1.]Their behaviour towards the disorderly persons who were among them, which is thus expressed (Th2 3:6), to withdraw themselves from such, and afterwards to mark that man, and have no company with him, that he may be ashamed; yet not to count him as an enemy, but to admonish him as a brother. The directions of the apostle are carefully to be observed in our conduct towards disorderly persons. We must be very cautious in church-censures and church-discipline. We must, First, Note that man who is suspected or charged with not obeying the word of God, or walking contrary thereto, that is, we must have sufficient proof of his fault before we proceed further. We must, Secondly, Admonish him in a friendly manner; we must put him in mind of his sin, and of his duty; and this should be done privately (Mat 18:15); then, if he will not hear, we must, Thirdly, Withdraw from him, and not keep company with him, that is, we must avoid familiar converse and society with such, for two reasons, namely, that we may not learn his evil ways; for he who follows vain and idle persons, and keeps company with such, is in danger of becoming like them. Another reason is for the shaming, and so the reforming, of those that offend, that when idle and disorderly persons see how their loose practices are disliked by all wise and good people they may be ashamed of them, and walk more orderly. Love therefore to the persons of our offending brethren, even when we hate their vices, should be the motive of our withdrawing from them; and even those who are under the censures of the church must not be accounted as enemies (Th2 3:15); for, if they be reclaimed and reformed by these censures, they will recover their credit and comfort, and right to church-privileges as brethren.
[2.]Their general conduct and behaviour ought to be according to the good example the apostle and those who were with him had given them: Yourselves know how you ought to follow us, Th2 3:7. Those who planted religion among them had set a good example before them; and the ministers of the gospel should be ensamples to the flock. It is the duty of Christians not only to walk according to the traditions of the apostles, and the doctrines they preached, but also according to the good example they set before them, to be followers of them so far as they were followers of Christ. The particular good example the apostle mentions was their diligence, which was so different from what was found in the disorderly walkers he takes notice of: "We behaved not ourselves disorderly among you (Th2 3:7), we did not spend our time idly, in idle visits, idle talk, idle sports." They took pains in their ministry, in preaching the gospel, and in getting their own living. Neither did we eat any man's bread for nought, Th2 3:8. Though he might justly have demanded a maintenance, because those who preach the gospel may of right expect to live by the gospel. This is a just debt that people owe to their ministers, and the apostle had power or authority to have demanded this (Th2 3:9); but he waived his right from affection to them, and for the sake of the gospel, and that he might be an example for them to follow (Th2 3:9), that they might learn how to fill up time, and always be employed in something that would turn to good account.
(2.)He commands and directs those that live idle lives to reform, and set themselves to their business. He had given commandments to this purport, as well as a good example of this, when he was among them: Even when we were with you, this we commanded you, that if any man would not work neither should he eat, Th2 3:10. It was a proverbial speech among the Jews, He who does not labour does not deserve to eat. The labourer is worthy of his meat; but what is the loiterer worthy of? It is the will of God that every man should have a calling, and mind his calling, and make a business of it, and that none should live like useless drones in the world. Such persons do what in them lies to defeat the sentence, In the sweat of thy face shalt thou eat thy bread. It was not the mere humour of the apostle, who was an active stirring man himself and therefore would have every body else to be so too, but it was the command of our Lord Jesus Christ, that with quietness we work, and eat our own bread, Th2 3:12. Men ought some way or other to earn their own living, otherwise they do not eat their own bread. Observe, There must be work or labour, in opposition to idleness; and there must be quietness, in opposition to being busy-bodies in other men's matters. We must study to be quiet, and do our own business. This is an excellent but rare composition, to be of an active yet quiet spirit, active in our own business and yet quiet as to other people's.
(3.)He exhorts those that did well not to be weary in well-doing (Th2 3:13); as if he had said, "Go on and prosper. The Lord is with you while you are with him. See that whatever you do, that is good, you persevere therein. Hold on your way, and hold out to the end. You must never give over, nor tire in your work. It will be time enough to rest when you come to heaven, that everlasting rest which remains for the people of God."
Historical interpretation
Nine Centuries of Reception
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"But ye, brethren, be not weary in well doing."
See how immediately the fatherly heart was overcome. He was not able to carry out his reproof farther, but again pitied them. And see with what discretion! He has not said, But pardon them, until they are amended; but what? "But ye, be not weary in well doing." Withdraw yourselves, he says, from them, and reprove them; do not, however, suffer them to perish. In that case, he says, I have spoken of a mild remedy, that you withdraw yourselves from him, that is, do not partake with him in free conversation; show that you are angry. This is no little matter. For such is the reproof that is given to a brother, if we wish really to amend him. We are not ignorant of the methods of reproof.
and uphold yourselves.
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Summary
The Apostle Paul's exhortation in 2 Thessalonians 3:13 serves as a powerful call to believers to persevere in righteous living and diligent service, even amidst challenges, discouragement, or negative examples. It is a timeless encouragement to maintain steadfast commitment to actions that honor God and benefit others, emphasizing that spiritual endurance is essential for the Christian walk.
Context
Literary Context
This verse appears at the conclusion of Paul's second letter to the Thessalonian church, specifically following a strong rebuke and instruction regarding idleness and disorderly conduct among some members. In 2 Thessalonians 3:6-12, Paul commands the church to distance themselves from those who refuse to work and live according to the apostolic tradition, even citing his own example of diligent labor (2 Thessalonians 3:7-9). Verse 13, therefore, acts as a pivotal transition, shifting from the negative example of the idle to a positive charge for the faithful majority. It encourages them not to be swayed or discouraged by the misbehavior of others but to remain steadfast in their commitment to good works, thereby underscoring the active and productive nature of true Christian living in contrast to the condemned idleness.
Historical & Cultural Context
The Thessalonian church faced several challenges that necessitated Paul's strong words. There was significant eschatological excitement, with some members believing that the "day of the Lord" had already arrived (2 Thessalonians 2:2). This belief, combined with a misunderstanding of Christian freedom, led some to abandon their daily responsibilities, becoming busybodies and burdens on the community (2 Thessalonians 3:11). The Greco-Roman world, while valuing certain forms of labor, often viewed manual labor as beneath the elite, and some philosophical schools promoted a detachment from worldly concerns. Paul's emphasis on diligent work and "well doing" was counter-cultural for some, asserting that Christian faith should manifest in responsible, productive, and morally upright conduct within society, not in withdrawal or parasitic living.
Key Themes
The overarching themes in 2 Thessalonians that this verse contributes to include eschatological clarity (correcting misunderstandings about Christ's return, as seen in 2 Thessalonians 2), Christian conduct and discipline (addressing idleness and promoting responsible living, particularly in 2 Thessalonians 3:6-12), and perseverance in faith amidst adversity. Paul consistently calls believers to stand firm (2 Thessalonians 2:15) and to live lives worthy of their calling, even when facing persecution or internal challenges. 2 Thessalonians 3:13 specifically reinforces the theme of active righteousness, emphasizing that Christian faith is not passive but demands continuous engagement in good works, reflecting the transformative power of the Gospel in daily life.
Exposition and Analysis
Key Word Analysis
This particle serves as an adversative or continuative conjunction. In this context, it marks a strong contrast. Paul has just addressed the disorderly and idle; now, with "but," he pivots to the faithful, diligent members of the community, distinguishing them from the negative example and offering a direct, positive command. It signals a shift in focus and an urgent call to a different course of action.
Derived from "ek" (out of) and "kakos" (bad, evil, weak), this verb literally means "to be (bad or) weak" or "to fail (in heart)." It conveys the idea of losing heart, growing faint, becoming discouraged, or giving up due to hardship or opposition. Paul uses it to warn against the spiritual fatigue that can set in when one's efforts seem unrewarded, when facing opposition, or when surrounded by negative influences. It is a call to spiritual resilience and steadfastness.
This compound word combines "kalos" (good, beautiful, excellent, honorable) and "poieō" (to do, to make). It signifies not merely doing what is morally correct, but actively engaging in actions that are intrinsically good, honorable, beneficial, and beautiful in God's sight. It encompasses acts of service, charity, diligence in one's responsibilities, and generally living a life that reflects God's character and brings Him glory.
Verse Breakdown
"But ye, brethren,"
This opening phrase marks a clear distinction. "But" (G1161, dé) contrasts the faithful recipients of this command with the "disorderly" individuals previously discussed in 2 Thessalonians 3:6-12. The term "brethren" (G80, adelphós) is a tender, familial address, affirming their shared spiritual kinship and Paul's affectionate concern for them, even as he issues a firm directive. It underscores that this instruction is for those who are genuinely part of the Christian community and are striving to live faithfully.
"be not weary"
This is the core negative command, translated from the Greek verb ekkakéō (G1573). It is an imperative, urging them to resist the common human tendency to grow tired, faint, or lose heart. The weariness Paul refers to is not merely physical fatigue but a spiritual and emotional exhaustion that can lead to giving up on good works or one's commitment to Christ. It implies a need for sustained effort and resilience in the face of challenges.
"in well doing."
This phrase specifies the sphere in which they are not to grow weary. "Well doing" (G2569, kalopoiéō) signifies engaging in actions that are good, honorable, and beneficial, both morally and practically. This includes diligent work, acts of charity, righteous conduct, and any behavior that aligns with God's will and brings glory to Him. The command is to persist in these positive actions, regardless of the difficulties encountered or the lack of immediate visible results, contrasting sharply with the idleness and disruptive behavior Paul condemns earlier in the chapter.
Literary Devices
Paul employs several literary devices in 2 Thessalonians 3:13. Primarily, it functions as an Exhortation, a direct and urgent appeal to the Thessalonian believers to maintain a specific course of action. This is reinforced by the use of the imperative "be not weary." There is also a strong element of Contrast, as this positive command for the faithful stands in stark opposition to the negative example of the idle and disorderly individuals described immediately prior in the chapter. This contrast highlights the desired conduct for true believers. Furthermore, the phrase "be not weary" uses a subtle Metaphor of a journey or a race, implying that Christian living is an ongoing effort that requires sustained energy and resolve, where one might otherwise falter or give up. The concept of "well doing" itself is a form of Euphemism for the broad spectrum of righteous, diligent, and loving actions that characterize a life devoted to Christ.
Theological and Thematic Connections
This verse powerfully encapsulates the New Testament emphasis on active, enduring faith that manifests in tangible good works. It underscores that Christian living is not a passive state but a dynamic process requiring continuous effort and resilience. The call to "not be weary in well doing" highlights the reality of spiritual fatigue and the importance of perseverance, recognizing that the path of righteousness often involves challenges, opposition, and a lack of immediate gratification. Theologically, it connects our human responsibility to act righteously with God's ultimate sovereignty and His promise of future reward, implying that our consistent efforts are not in vain, even if the "due season" for reaping is not yet apparent.
Reflection and Application
For believers today, 2 Thessalonians 3:13 serves as a vital anchor in a world that often discourages sustained effort, especially when it comes to moral and spiritual pursuits. It reminds us that the Christian life is a marathon, not a sprint, and that spiritual endurance is a non-negotiable virtue. We are called to persist in acts of love, service, diligence in our vocations, and faithfulness in our character, even when our efforts seem unnoticed, unappreciated, or unrewarded. This verse challenges us to resist the temptation to grow cynical, to give up when faced with opposition, or to be swayed by the negative examples of others. Instead, it encourages us to fix our gaze on God's call and His ultimate approval, trusting that our "well doing" is never in vain in His eyes, and that a harvest awaits those who do not lose heart. It is a profound encouragement to maintain our commitment to goodness as a consistent and active expression of our faith.
Questions for Reflection
FAQ
What does "be not weary in well doing" mean in the context of daily life?
In daily life, "be not weary in well doing" means to consistently and diligently pursue what is morally right, beneficial to others, and honoring to God, even when facing challenges, discouragement, or a lack of immediate reward. This includes faithfully carrying out your responsibilities at work or home, showing kindness and compassion to those around you, serving in your community or church, and maintaining your integrity and moral principles regardless of external pressures. It's a call to spiritual and practical endurance, reminding us that our efforts for good, though sometimes taxing, are meaningful and seen by God. It particularly contrasts with the idleness and lack of discipline Paul addresses in 2 Thessalonians 3:6-12.
Christ-Centered Fulfillment
2 Thessalonians 3:13 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who perfectly exemplified "well doing" without ever growing weary. His entire earthly ministry was a relentless pursuit of God's will, marked by tireless service, compassionate healing, and unwavering obedience, even unto death on the cross (Philippians 2:8). Jesus "went about doing good" (Acts 10:38), never losing heart despite opposition, misunderstanding, or the immense suffering He endured for the sake of humanity's salvation (Hebrews 12:2-3). Our ability to "not be weary in well doing" is not rooted in our own strength, but in the power of the Holy Spirit, who enables us to walk in newness of life (Romans 8:11) and to bear fruit for God's glory (John 15:5). As believers, we are called to imitate Christ's endurance and self-sacrificial love, knowing that our "well doing" is a participation in His ongoing redemptive work and a testimony to His transformative power in our lives, ultimately culminating in the "due season" when we will reap a harvest if we do not give up (Galatians 6:9).