Chapter 3 (2)

Chapter 3 (2)

2 Thessalonians 3:11-13

11. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.

11. Audimus enim quosdam versantes inter vos inordinate nihil operis agentes, sed curiose satagentes.

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.

12. Talibus autem praecipimus, et obsecramus per Dominum nos trum Iesum Christum, ut cum quiete operantes suum ipsorum panem edant.

Note 715. “Prions, ou, exhortons;” — “We pray, or, we exhort.”

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

13. Vos autem fratres, ne defatigemini benefaciendo.

11 We hear that there are some among you. It is probable that this kind of drones were, as it were, the seed of idle monkhood. For, from the very beginning, there were some who, under pretext of religion, either made free with the tables of others, or craftily drew to themselves the substance of the simple. They had also, even in the time of Augustine, come to prevail so much, that he was constrained to write a book expressly against idle monks, where he complains with good reason of their pride, because, despising the admonition of the Apostle, they not only excuse themselves on the ground of infirmity, but they wish to appear holier than all others, on the ground that they are exempt from labors. He inveighs, with good reason, against this unseemliness, that, while the senators are laborious, the workman, or person in humble life, does not merely live in idleness, but would fain have his indolence pass for sanctity. Such are his views. In the mean time, however, the evil has increased to such an extent, that idle bellies occupy nearly the tenth part of the world, whose only religion is to be well stuffed, and to have exemption from all annoyance of labor. And this manner of life they dignify, sometimes with the name of the Order, sometimes with that of the Rule, of this or that personage.

Note 716. “Les senateurs et les nobles ayent la main a la besogne, et cependant les manouuriers et mechaniques, non seulement viuront en oisiuete;” — “The senators and the nobles have their hand in the work, and in the mean time the workmen and mechanics will not only live in idleness.”

Note 717. “Voyla que dit S. Augustin;” — “There you have what St. Augustine says.”

Note 718. “Et solicitude;” — “And anxiety.”

Note 719. “D’vn tel sainct, ou d’vn tel;” — “Of this saint, or that.”

But what does the Spirit say, on the other hand, by the mouth of Paul? He pronounces them all to be irregular and disorderly, by whatever name of distinction they may be dignified. It is not necessary to relate here how much the idle life of monks has invariably displeased persons of sounder judgment. That is a memorable saying of an old monk, which is recorded by Socrates in the Eighth Book of the Tripartite History — that he who does not labor with his hands is like a plunderer. I do not mention other instances, nor is it necessary. Let this statement of the Apostle suffice us, in which he declares that they are dissolute, and in a manner lawless.

Note 720. “Vn vagabond qui va pillant;” — “A vagabond that goes a-plundering.”

Doing nothing. In the Greek participles there is, an elegant (προσωνομασία) play upon words, which I have attempted in some manner to imitate, by rendering it as meaning that they do nothing, but have enough to do in the way of curiosity. He censures, however, a fault with which idle persons are, for the most part, chargeable, that, by unseasonably bustling about, they give trouble to themselves and to others. For we see, that those who have nothing to do are much more fatigued by doing nothing, than if they were employing themselves in some very important work; they run hither and thither; wherever they go, they have the appearance of great fatigue; they gather all sorts of reports, and they put them in a confused way into circulation. You would say that they bore the weight of a kingdom upon their shoulders. Could there be a more remarkable exemplification of this than there is in the monks? For what class of men have less repose? Where does curiosity reign more extensively? Now, as this disease has a ruinous effect upon the public, Paul admonishes that it ought not to be encouraged by idleness.

Note 721. “Nihil eos agere operis, sed curiose satagere.”

12 Now we command such. He corrects both of the faults of which he had made mention — a blustering restlessness, and retirement from useful employment. He accordingly exhorts them, in the first place, to cultivate repose — that is, to keep themselves quietly within the limits of their calling, or, as we commonly say, “sans faire bruit,” (without making a noise.) For the truth is this: those are the most peaceable of all, that exercise themselves in lawful employments; while those that have nothing to do give trouble both to themselves and to others. Further, he subjoins another precept — that they should labor, that is, that they should be intent upon their calling, and devote themselves to lawful and honorable employments, without which the life of man is of a wandering nature. Hence, also, there follows this third injunction — that they should eat their own bread; by which he means, that they should be satisfied with what belongs to them, that they may not be oppressive or unreasonable to others.

Note 722. “Ceux qui s’exercent a bon escient en quelque labeur licite;” — “Those that exercise themselves in good earnest in any lawful employment.”

Drink water, says Solomon, from thine own fountains, and let the streams flow down to neighbors. (Proverbs 5:15.)

This is the first law of equity, that no one make use of what belongs to another, but only use what he can properly call his own. The second is, that no one swallow up, like some abyss, what belongs to him, but that he be beneficent to neighbors, and that he may relieve their indigence by his abundance. In the same manner, the Apostle exhorts those who had been formerly idle to labor, not merely that they may gain for themselves a livelihood, but that they may also be helpful to the necessities of their brethren, as he also teaches elsewhere. (Ephesians 4:28.)

Note 723. See Calvin on the Corinthians; vol. 2, p. 286.

13 And you, brethren. Ambrose is of opinion that this is added lest the rich should, in a niggardly spirit, refuse to lend their aid to the poor, because he had exhorted them to eat every one his own bread. And, unquestionably, we see how many are unbefittingly ingenious in catching at a pretext for inhumanity. Chrysostom explains it thus — that indolent persons, however justly they may be condemned, must nevertheless be assisted when in want. I am simply of opinion, that Paul had it in view to provide against an occasion of offense, which might arise from the indolence of a few. For it usually happens, that those that are otherwise particularly ready and on the alert for beneficence, become cool on seeing that they have thrown away their favors by misdirecting them. Hence Paul admonishes us, that, although there are many that are undeserving, while others abuse our liberality, we must not on this account leave off helping those that need our aid. Here we have a statement worthy of being observed — that however ingratitude, moroseness, pride, arrogance, and other unseemly dispositions on the part of the poor, may have a tendency to annoy us, or to dispirit us, from a feeling of weariness, we must strive, nevertheless, never to leave off aiming at doing good.

Note 724. “Enuers les poures;” — “Towards the poor.”

Note 725. “Ne meritent point qu’on leur face du bien;” — “Do not deserve that any should do them good.”

2 Thessalonians 3:14-18

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.

14. Si quis autem non obedit sermoni nostro per epistolam, hunc notate: et ne commisceamini illi, ut pudefiat:

Note 726. “N’obeit a nostre parolle, marquez-le par lettres, et ne conuersez point, or, ni obeit a nostre parolle par ces lettres, marquez—le, et ne conversez;” — “Does not obey our word, mark him by letters, and keep no company with him; or, does not obey our word by these letters, mark him and keep no company.”

15. Yet count him not as an enemy, but admonish him as a brother.

15. Et ne tanquam inimicum sentiatis, sed admonete tanquam fratrem.

16. Now the Lord of peace himself give you peace always by all means. The Lord be with you all.

16. Ipse autem Deus pacis det vobis pacem semper omnibus modis. Dominus sit cum omnibus vobis.

17. The salutation of Paul with mine own hand, which is the token in every epistle: so I write.

17. Salutatio, mea manu Pauli: quod est signum in omni epistola.

18. The grace of our Lord Jesus Christ be with you all. Amen.

18. Gratia Domini nostri Iesu Christi cum omnibus vobis. Amen.

The second epistle to the Thessalonians was written from Athens.

Ad Thessalonicenses secunda missa fuit ex Athenis.

14 If 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; 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.

Note 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.”

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 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.

Note 728. “Et endurcis;” — “And hardened.”

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 must, as I have said, be restrained by this bridle, lest their audacity should be increased in consequence of impunity.

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

15 Regard him not as an enemy. He immediately adds a softening of his rigor; for, as he elsewhere commands, we must take care that the offender be not swallowed up with sorrow, (2 Corinthians 2:7,) which would take place if severity were excessive. Hence we see that the use of discipline ought to be in such a way as to consult the welfare of those on whom the Church inflicts punishment. Now, it cannot but be that severity will fret, when it goes beyond due bounds. Hence, if we wish to do good, gentleness and mildness are necessary, that those that are reproved may know that they are nevertheless loved. In short, excommunication does not tend to drive men from the Lord’s flock, but rather to bring them back when wandering and going astray.

Note 730. “Face entameure et trop grande blessure;” — “Make an incision, and too great a wound.”

We must observe, however, by what sign he would have brotherly love shewn — not by allurements or flattery, but by admonitions; for in this way it will be, that all that will not be incurable will feel that concern is felt for their welfare. In the mean time, excommunication is distinguished from anathema: for as to those that the Church marks out by the severity of its censure, Paul admonishes that they should not be utterly cast away, as if they were cut off from all hope of salvation; but endeavors must be used, that they may be brought back to a sound mind.

16 Now the Lord of peace. This prayer seems to be connected with the preceding sentence, with the view of recommending endeavors after concord and mildness. He had forbidden them to treat even the contumacious as enemies, but rather with a view to their being brought back to a sound mind by brotherly admonitions. He could appropriately, after this, subjoin an injunction as to the cultivation of peace; but as this is a work that is truly Divine, he betakes himself to prayer, which, nevertheless, has also the force of a precept. At the same time, he may also have another thing in view — that God may restrain unruly persons, that they may not disturb the peace of the Church.

Note 731. “Mesme les rebelles et obstinez;” — “Even the rebellious and obstinate.”

Note 732. “A repentance et amendment;” — “To repentance and amendment.”

Note 733. “Ceux qui sont desobeissans;” — “Those that are disobedient.”  

17 The salutation, with my own hand. Here again he provides against the danger, of which he had previously made mention — lest epistles falsely ascribed to him should find their way into the Churches. For this was an old artifice of Satan — to put forward spurious writings, that he might detract from the credit of those that are genuine; and farther, under pretended designations of the Apostles, to disseminate wicked errors with the view of corrupting sound doctrine. By a singular kindness on the part of God, it has been brought about that, his frauds being defeated, the doctrine of Christ has come down to us sound and entire through the ministry of Paul and others. The concluding prayer explains in what manner God aids his believing people — by the presence of Christ’s grace.