and interruption to neighbours, as well as an unwarranted tax upon the generosity OI Lhcir rich patrons. 3. It was an 11gf!rrwrttion qf the offence that the offender, were nol only "brethren," but were living in deliberate disregard of lhe apJsllts oral instrvawn, during his first visit to 'l'hessalonica. "For even when we were with you, this we commanded you, that if any would not work, neither let him eat." TbUB they showed a reckless defiance of apostolic counsel. This was surely t.o " break rank," as the word " disorder" sug!?esta. II. TIIE APOSTLE'S OO!OIAND TO TB1!l CHUROH RESPECTING THESE OFFENDEB8, 1. The time was past for mere request, or e:i:hortations. He had addressed them in this milder tone in the First Epistle : "We beseech you that ye study to be quiet, and de your own business" (1 Thess. iv. 11). But his request had been disregarded. 2. Tl,,e wmmand he now addreases to them wa, 1Jaclud by Divine authority. " We command you in the Name of our Lord Jesus Christ." (1) Because be is the Source of all autho- rity in the Church; (2) because the conduct of the Thessalonian busybodies wae a dishonour to the Lord who bought them; (3) because it was a command to which obedience could be secured so long as the Christians "directed their hearts into the love of God, and the patience of Christ." 3. It waa a command to the body of the Church to "withdraw themselvea" from the disorderly brdhren. (1) It was no command to excommunicate them. It was no case of expulsion or exclusion from Church fellowship, but (2) what may be called social excommunication. The brethren were to avoid all unnecessary intercourse with them, perhaps the richer members to encourage them no longer in their indolent and restless fanaticism by their ill-placed generosity, and thus bring them to a aense of shame and repentance for their lazineBB and tale- bearing.-T. C. Vers. 7-10.-The example of the apostle himself a, a mpport to his commantl. I. THE APOSTLE'S EXAMPLE. "For we were not disorderly among you, nor did we eat bread for nought from any one, but in toil and weariness, working night and day." Though there were rich people in the Church, he accepted no gift from them, but laboured at his craft assiduously to Parn a Jiving for himself. 1. His refusal of support from his converts did 11ot invalidate his right to it. "Not because we have not authority "-an authority which he fully expound~ in 1 Cor. ix.-for "the labourer is worthy of his hire," and has be not "a right to forbear working"? 2. It was bas,d upon a supreme regard to Thessalonian interests. (!) "That we might not be a burden to any one of you," (2) and "that we might give ourselves for a pattern unt.o you to imitate us." 'fhe apostle bad evidently in yiew the extravagances of con,luct that were beginninf. at an early period to spring from misunderstandings respecting the time of the Lords coming. Ile was not ashamed of his handicraft. No Christian man ought ever to be ashamed of honest labour. II. THE APOSTLE'S INJUNCTION TO THE DISORDERLY. "For even when we were with you, this we commanded you, that if any one will not work, neither let him eat." 1. This does not apply to those who cannot work, but to those who will not. The command does not touch cases of charity. 2. It is a command based on the original law qf Eden. "In the sweat of thy face shalt thou eat bread" (Gen. iii.19). Work is a Divine order, not repealed by Christianity but lifted up to higher blessing and dignity. The idle man ought, therefore, to be allowed to sulfer the effects of his idleness. 3. It is a com- mand which, when oheyed, will introduce tranquillity into life, and at the same time conduce to an honest self-respect. "That working with quietness they eat their own bread." (1) They would thus be eating their own bread, not the bread earned by others' toil, nor that reserved by the ea.me toil for the use of the really destitute and poor. (2) They would thus carry more quietness into their own lives as well as those of their neighbours, for there would be no time for intermerldling with other people's concerns. We should live "quiet and peaceable lives in all go<l.liness and honesty" (1 Tim. ii. 2).-T. 0. Ver. 18.-Exhortalion to well-doing. "Brethren, be not wear, in well-doing." I, THIB IMl'LIEI! THAT THEY HAD BEEN HITHERTO ENGAGED IN WELL-DOING. '"Walk- ing honestly to them tha_t were without" (1 'l'hess. iv. 12). II. IT 18 AN• INJUNOTION NEEDED BY THE VERY CONDITION OF Tllll THESSALONIAJI 70 THE SEOOND EPISTLE TO THE THESSALONIANS. [oH, ID. 1-18.
CmnlCB. Their charity might have been abused by the idle, but they were not to be iiscouraged by these P.xamples of fanatical restlessness from the practioe of beneficence. ill. IT IS AN INJC'NCTION POWERFULLY BEOOMM.ENDEI) ALL THROUGH THE GOSPEL, 1. It was putting into practice the patienC#l qf Ohrist, for which the apostle prayed in their interest. 2. God u gwrified by well-doing. (John xv. 8.) 3. God, remembers tt. (Heh. vi. 9, 10.) 4,, A blessing attend.a ii. (Jas.. i. 26.) 6. II follo1111 w ielo our fin,al ,.,_ (Rev. xiv. 13.)-1'. C. Vel'II. 14, 15.-The t,- spirit of faithful dealing with an erring brother. The apostle returns to this subject a.,,o-ain. I. His REITERATED COMMAND. "If any man obey not our word by this Epistle, note that man, and have no company with him." Let him be a marked man, like a leper in your midst, standing wholly isolated in a heathen city. This would be a social extru- sion deeply felt by a " brother" who would be cut off from the cordial greetings of the Church. IL THE DESIGN OF THIS SOCIAL EXCOMMUNICATION. "That he may be ashamed." It iii not " for destruction," but for edification; it is to bring the offender to a due sense of his sin, and to a resolution for its abandonment. IIL THE SPIRIT IN WHICH THE COMMAND IS TO BE CARRIED OUT. "Yet count him not a.s an enemy, but admonish him as a brother." 1. It is an injunction not to ngard him as your enemy, or as .in enemy of Ohrist, as if he had denied the faith, or sunk into profligacy, or relapsed into heathenism. There must be neither hostility nor careless- ness on your side, but rather "the love that suffereth long. and is kind." 2. II i, an in_jundion to affectionate admonition. " But admonish him as a brother." How this would be consistent with the withdrawal of all intercourse it is unnecessary to speculate. There was to be a faithful dealing with him that he might be won back, and" Satan have no ad \'antage" over him.-T. C.