2 Thessalonians 3:13

13. But ye, brethren, be not weary in well doing] From this do-nothing, or ill-doing fraction of the Church the Apostle turns to the rest, who were busy in “well-doing,” and bids them persevere. Comp. ch. 2Th_2:17, and note; also 1Th_1:3; 1Th_4:1; 1Th_4:10, for the diligent and honourable character which in the main this Church bore.

The pronoun bears marked emphasis: But as for you, brethren,—in contrast with “them that are such,” 2Th_3:12.

On “well-doing,” see note to 1Th_5:21. The word rendered “well” here is “good” there; it implies a fine quality of action.

The Greek verb for “be not weary” appears in other passages (e.g. Luk_18:1; Gal_6:9) as “faint not,” and signifies failure of courage rather than of strength: do not falter in well-doing; comp. notes on “stablish your hearts,” ch. 2Th_2:17 and 1Th_3:13. Perhaps the Apostle’s rebuke of “busy-bodies” and commendation of “quietness” might have damped the ardour of some whose activity was praiseworthy, had it remained unqualified. The misconduct of the unruly was of a kind to disappoint and grieve all zealous friends of the Church.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But ye, brethren: the apostle now directs his speech to those of the church that were not guilty of the disorders before mentioned, to whom he speaks in mild and familiar language, as if the others deserved not to be so called.

Be not weary in well doing: and that which he speaks to them is, not to be weary of well doing. The Greek word is often used about sufferings, as 2Co 4:1; Eph 3:13; and then usually translated fainting, and which seems to be its most proper use, to shrink or faint as cowards in war; Mη εκκακησητε, Ne segnescite, definite, defatigamini; it signifies a receding or fainting, or tiring in our duty, because of the evil that attends it. Sometimes it is used of prayer, Luk 18:1; and sometimes generally of all duties of religion, which are generally called well doing, Gal 6:9, and signifies either a slothfulness in them, or weariness of them: as those whom the prophets complain of, Amo 8:5; Mal 1:13. The apostle useth the same word in this sense, Gal 6:9; Let us not be weary in well doing; and in the text, those that did walk orderly, he exhorts them to hold on their course, either more peculiarly to the works of charity, which are called well doing, Phi 4:14; though those that worked not did not deserve them, or enjoy them, yet this should not discourage them from practising them towards others: or the word may extend more generally to all good works; we should persevere in them without fainting or weariness, notwithstanding the evils that may threaten us therein.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2Th 3:13-15. But ye, brethren — Who are not guilty of these, and such like miscarriages; be not weary in well-doing — In pursuing that line of conduct which is reputable and useful, which brings glory to God, and good to mankind. The original expression, μη εκκακησητε, properly signifies, do not flag, through sloth or cowardice. The Thessalonians, therefore, are here cautioned against flagging in the performance of their duty, either to God or their fellow-creatures. If any man obey not our word — Whether spoken to you during our short abode with you, or signified by this, or our former epistle; note that man — Σημειουσθε, set a mark upon, or point out, that man. Probably he intended that the rulers of the church should point him out to the rest, that they might avoid all familiarity and needless correspondence with him, which is meant by having no company with him; that he may be ashamed — In order that, being shunned by all as an evil-doer, he may be ashamed of his conduct and amend. Yet count him not as an enemy — An obstinate, incurable sinner, no more to be regarded; but admonish him as a brother — Remind him of his duty and danger as a member of the same body with yourselves; or tell him lovingly of the reason why you shun him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

2Th_3:13. Be not weary in well-doing.—Such bad behaviour under cover of the Christian name is abhorrent to St. Paul. “The loveliness of perfect deeds” must be worthily sustained. Well-doing here points to that which is admirable in conduct rather than that which is beneficent.

MAIN HOMILETICS OF 2Th_3:13

A Call to do the Best Work.

The apostle has shown the necessity and duty of work—that honest industry is a law of Christianity. Now he inculcates unwearied diligence in accomplishing the best work, designated by the comprehensive and suggestive phrase “well-doing.” Whatever is worth doing at all is worth doing well. No man has done his best till he has done all he can. A man’s highest work is the outcome of his best endeavours. Observe:—

I. Doing the best work is well-doing.—“Be not weary in well-doing.” We may define to ourselves this duty of well-doing by seeking answers to two questions:—

1. How can I get the most good?—The ancient philosophers discussed the question of the supreme good with amazing subtlety of logic; but they started their investigations with the erroneous assumption that the supreme good must be a human product. The question is not how to get good, but the most good—the highest, the best. We get the most good by bringing the soul into complete submission to the highest law of its being—voluntary and full surrender to the will of God. Call it getting saved, getting converted; call it what you like, so long as you get the thing itself—the love of God in the soul through faith in the Lord Jesus.

2. How can I do the most good?—These two questions are closely linked together, and are mutually interpretative of each other—the one being the qualification and motive for the other. It may be asserted we get the most good by doing the most good. The rose cannot diffuse the fragrance it does not possess, however much like a rose it may look. The question here, again, is not how I can do good, but the most, the highest, and best. We do the most good by beginning with the duty that lies nearest to us, and doing it at once. The earnest worker never lacks opportunity: there is the home, the Church, the perishing multitude, ever within easy reach. “He that winneth souls is wise.” The highest plaudit of heaven is, “Well done, good and faithful servant.”

II. The best work is not done without encountering difficulties.—“Be not weary.” The exhortation implies there are difficulties. These arise:—

1. From vague and imperfect views of duty.—We have no sympathy with the rhapsody of the mystic who said, “Man is never so holy and exalted as when he does not know where he is going.” We must know clearly what we would be at, what is within the compass of our power and opportunity, where our efforts must necessarily end, and room left for the play of other influences. We must be practical and methodical. Clearness is power. Confusion of ideas creates difficulties.

2. From unrealised ideals.—We have formed lofty conceptions of what is to be done, and what we must do. We have elaborated extensive organisations, and worked them with unflagging zeal. But the result has been disappointing. Because we have not accomplished all we wished, we are discouraged; our success has not been commensurate with our ambition, and we are tempted to slacken our endeavours. “Be not weary.” We are not the best judges of what constitutes success. If it does not come in the form we expected, we must not hastily conclude our work is vain.

3. From the loss of spiritual power.—We have neglected prayer and the cultivation of personal piety. We have been so absorbed in the external details of our work as to overlook the duty of keeping up spiritual communion with the highest. We begin to frame excuses—a sure sign of moral decadence. “We have no talents.” Then we should seek them. We have more talents that we suspect, and resolute working will develop them. “Our adversaries are numerous and fierce.” If we keep at our work, they will not trouble us long.

III. The best work demands incessant diligence.—“But ye, brethren, be not weary in well-doing.” The best state of preparedness for the coming of the Lord is to be busily employed in the duty of the hour. Every moment has its duty. Opportunity has hair in front; behind she is bald. If you seize her by the forelock, you may hold her; but if suffered to escape, not Jupiter himself can catch her again. Arnauld, the Port Royalist, when hunted from place to place, wished his friend Nicolle to assist him in a new work, when the latter observed, “We are old; is it not time to rest?” “Rest!” returned Arnauld. “Have we not all eternity to rest in?” A man’s work does not ennoble him, but he ennobles it.

Lessons.—The text is a spiritual motto to be adopted—

1. By ministers and Sabbath-school teachers.

2. By parents seeking the spiritual good of their children.

3. By all discouraged Christian workers.

GERM NOTES ON THE VERSE

Weary in Well-doing.

I. The text by implication brings before us a state of mind to which believers are liable.—“Weary in well-doing.”

1. From a lamentable want of fitness for spiritual duties and employments.

2. From the opposition of the world.

3. From the hostile agency of spiritual wickedness.

4. From the dimness of our conceptions of the things which should especially influence us.

5. From failing to lay hold on the divine strength.

II. The text an exhortation suited to those in the state referred to.—“Be not weary.”

1. Because you are engaged in well-doing.

2. Because the time is short.

3. Because your associates are glorious.

4. Because the issue is certain.

5. Because sufficient strength is provided.—Stewart.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

3:13 doing good: The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Th 3:13. Καλοποιοῦντες, doing well) even with the industry of your hands.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Th_3:13. The apostle again turns himself to those who had kept themselves free from this fault.

ἐκκακεῖν] with the following participle (see Kühner, II. p. 369) denotes to be weary in doing something.

καλοποιεῖν] cannot signify to be charitable (Calvin, Estius, Flatt, Pelt, de Wette, Bloomfield, Ewald, Bisping, and most critics), so that the sense would be: But suffer not yourselves, through those who abuse your charity, to be restrained from exercising charity in general. The verb can only denote, so act as is right and proper. Comp. Gal_6:9. As Paul still speaks, even in 2Th_3:14-15, of the special matter which he treated of in the preceding words, καλοποιεῖν cannot be understood in its most general sense, but must be referred to the matter in question. Accordingly, the apostle requires that those who had kept themselves free from this fault should not be weary in doing what is right and proper, that is to say, that they should not suffer themselves to be infected with the evil example given.[72]

[72] Also Olshausen understands καλοποιεῖν only of doing good in general, but arbitrarily refers itbecause anticipating the contents of ver. 15to the loving and forbearing treatment of the brethren.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Th 3:13 . ὑμεῖς δέ , whoever else drops out of the ranks of industrious, steady Christians. μὴ ἐγκ ., implying that they had not begun to grow slack (Moulton, 122 f.). Perhaps with a special allusion to the presence of people who abused charity; generous Christians must not forego liberality and help, arguing that it is no use to succour any because some will take advantage of the church’s largess.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

13. ενκακησητε in B* (εγκ-אA 37 39 47), ενκακειτε in D*; εκκακησητε in D cGKLP &c., with εκκακειτε in Dam. Cf. note on ενκαυχασθαι, 2Th 1:4.

13. Ὑμεῖς δέ, ἀδελφοί, μὴ ἐνκακήσητε καλοποιοῦντες. But for yourselves, brothers, do not falter in right-doing. The writers turn from the offending section to the body of their readers: cf. the (supposed) opposite transition in παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, 1Th 5:14, and note. Ἐν-κακέω (not ἐκ-κακέω) is a favourite Pauline term—2Co 4:1; 2Co 4:16; Gal 6:9; Eph 3:13, also Luk 18:1—to become κακός, to flag, fail in a thing. Καλο-ποιοῦντες (hap. leg. for the compound; Rom 7:21, 2Co 13:7, Gal 6:9, Jas 4:17 exhibit the components) points to a quality of conduct—“doing the fair, noble thing”—as distinguished from ἀγαθο-ποιεῖν, “benefiting,” Mar 3:4; cf. notes on ἀγαθός and καλός, 1Th 5:15; 1Th 5:21. Php 4:8 supplies a rich enumeration of the Christian καλά. The above rebuke of περιεργάζεσθαι and the commendation of ἡσυχία, if not thus guarded, might have damped the ardour of some whose activity was praiseworthy. The misconduct of the unruly was of a nature to discourage zealous friends of the Gospel.

The present participle with ἐνκακήσητε is of the type of that following παύομαι (cf. Eph 1:16, &c.) and other verbs signifying a moment of action, the participle stating that in the course of which the condition denoted by the principal verb arises. Μή is construed in prohibitions with subjunctive aorist (but impv. present; see 2Th 3:15); cf. 2Th 2:3. Another paronomasia (see 2Th 3:11) is traceable in ἐνκακήσητε—καλοποιοῦντες: cf. Rom 7:21, Gal 6:9, Heb 5:14; also Gal 4:18, 1Ti 3:13, Mat 21:41.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

We must take heed that some men’s unworthiness cause us not to be slacker in well doing.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

be not weary--The oldest manuscripts read, "Be not cowardly in"; do not be wanting in strenuousness in doing well. EDMUNDS explains it: Do not culpably neglect to do well, namely, with patient industry do your duty in your several callings. In contrast to the "disorderly, not-working busybodies" (Th2 3:11; compare Gal 6:9).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. Be not weary in well-doing.] While ye stretch out no hand of relief to the indolent and lazy, do not forget the real poor-the genuine representatives of an impoverished Christ; and rather relieve a hundred undeserving objects, than pass by one who is a real object of charity.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) But ye, brethren.—The last verse was addressed to all those whose consciences would prick them on hearing it read at the Eucharist. Now the writer turns to the orderly brethren, as quite a distinct class. The rhetorical effect of this quick apostrophe would be the same as in the well-known story of Napoleon addressing the rioters, and requesting the gentlemen to separate themselves from the canaille. The distinction is so invidious that every one would hasten to join the ranks of the respectable.

Be not weary in well doing.—This is an exhortation to “the patience of Christ,” for which the Apostle had prayed. The phrase takes for granted that they had been hitherto engaged in “well doing”—i.e., in acting honourably, “walking honestly towards them that are without” (1Th_4:12); and St. Paul is anxious to preserve them from “fainting” (as the word is translated in Gal_6:9), and so slipping into the like idleness and bringing scandal upon the Church.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

But ye, brethren,.... The rest of the members of the church, who were diligent and industrious in their callings, minded their own business, and did not trouble themselves with other men's matters, took care of themselves, and their families, and were beneficent to others:

be not weary in well doing; which may be understood generally of all well doing, or of doing of every good work; which is well done when done according to the will of God, in faith, and from a principle of love, and in the name and strength of Christ, and with a view to the glory of God: or particularly of acts of beneficence to the poor; for though the idle and lazy should not be relieved, yet the helpless poor should not be neglected. This the apostle observes, lest covetous persons should make an handle of this, and withhold their hands from distributing to any, under a notion of their being idle and disorderly; or lest the saints should be tired, and become weary of doing acts of charity through the ingratitude, moroseness, and ill manners of poor people; see Gal 6:9.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 13. Be not weary in well doing] No, not to those disorderly (and therefore less worthy) walkers, if in extreme necessity, or if thereby ye may win them from the error of their way. As if any prove refractory and irreformable.

Note that man] σημειουσθε, or, notice him, as infamous; brand him, beware of him; let him see a strangeness in you toward him.

That he may be ashamed] Gr. ινα εντραπη. Ut quaerat ubi se possit prae pudore occultare. (Cameron.) That he may turn into himself, or turn short again upon himself; recognize his disorders, and return to a better course. The repenting prodigal is said to come to himself, Luk 15:17, and those relenting Israelites to bethink themselves, or to bring back to their hearts, 1Ki 8:47. The Greek here signifies that he may hide his head for shame; Sed illum ego periisse dico, cui periit pudor. (Curtius.) He is past grace that is past shame.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But ye, brethren, be not weary in well-doing - Margin, “faint not.” The Greek means, properly, to turn out a coward; then to be faint-hearted, to despond. The idea is, that they were not to be discouraged from doing good to the truly worthy and deserving by the idleness and improper conduct of some who asked their assistance. They were, indeed, shiftless and worthless. They would not labor; they spent their time in intermeddling with the concerns of their neighbors, and they depended for their support on the charity of others. The tendency of this, as all persons feel who have ever been applied to by such persons for aid, is, to indispose us to do good to any. We almost insensibly feel that all who ask for aid are of the same character; or, not being able to discriminate, we close our hands alike against all. Against this the apostle would guard us, and he says that though there may be many such persons, and though we may find it difficult to distinguish the worthy from the unworthy, we should not become so disheartened as not to give at all. Nor should we be weary though the applications for assistance are frequent. They are indeed frequent. God designs that they should be. But the effect should not be to dishearten us, or to make us weary in well-doing, but to fill us with gratitude - for it is a privilege to be permitted to do good. It is the great distinguishing characteristic of God that he always does good. It was that which marked the character of the Redeemer, that he “went about doing good;” and whenever God gives us the opportunity and the means of doing good, it should be to us an occasion of special thanksgiving. A man ought to become “weary” of everything else sooner than of evincing benevolence; compare the notes on Gal 6:10.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

13. Brethren—An address to the industrious and liberal class.

Be not weary in well doing—Let not the idle selfishness of these eaters at others’ tables weary you in bestowing your charities on the really needy.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But ye, brethren; contrasted with those who walk disorderly, ye who have not neglected your worldly employments. Be not weary in well doing; or, as it is in the margin, faint not in well doing; "lose not heart in well doing" (Ellicott). The phrase has been differently interpreted. Thus Chrysostom explains it that indolent persons, however justly they may be condemned, must not be suffered to perish from want a meaning opposed to the context. Calvin renders it that, although there are many that are undeserving and abuse our liberality, we must not on this account leave off helping those who need our aid: let not the sloth of those disorderly persons hinder or damp your charity a most needful admonition, but it does not exhaust all that is meant by the precept. Others restrict it to diligence in our earthly duties: though others be idle, working not at all, let not their example lead you astray; be not ye weary in doing what is right and proper (Lunemann). But the phrase is to be understood in its general sense, denoting holy and upright conduct. (see Gal_6:9, where the same exhortation is given)

Weariness in well doing.

1. The specification, of some different forms of well doing. The advancement of men"s temporal interests, the promotion of religion, the diffusion of the gospel, working with and for Christ. We must remember that we ourselves must first be good before we can do good; there must first be well being before there can be well doing. Good works can only proceed from good men.

2. The causes of weariness in well doing. A love of ease and a wish not to put ourselves to trouble; a want of self-denial; the monotony of the work; a want of cooperation and sympathy; a want of apparent success; a want of realization of Christ"s claims on our lives and services.

3. Considerations why we should not be weary in well doing. Our duty as Christians; the bright example of Christ; the reward which awaits us the rest which remains for the people of God.

Exhortation to well doing.

"Brethren, be not weary in well doing.

I THIS IMPLIES THAT THEY HAD BEEN HITHERTO ENGAGED IN WELL DOING. "Walking honestly to them that were without". (1Th_4:12)

II IT IS AN INJUNCTION NEEDED BY THE VERY CONDITION OF THE THESSALONIAN CHURCH. Their charity might have been abused by the idle, but they were not to be discouraged by these examples of fanatical restlessness from the practice of beneficence.

III IT IS AN INJUNCTION POWERFULLY RECOMMENDED ALL THROUGH THE GOSPEL.

1. It was putting into practice the patience of Christ, for which the apostle prayed in their interest.

2. God is glorified by well doing. (Joh_15:8)

3. God remembers it. (Heb_6:9, Heb_6:10)

4. A blessing attends it. (Jam_1:25)

5. It follows us into our final rest. (Rev_14:13) T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The apostle once more urges church discipline:

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

v. 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.

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

Instead of condoning the tendency toward loafing, toward disorderly conduct, which was evident in the Thessalonian congregation, the apostle urges: You, however, brethren, do not become weary in well-doing. They should not become dispirited, fatigued, in performing such deeds, in living such a life as agreed with all demands of honesty and charity. Their conduct should be unblamable, steady, loving, earnest, with a proper practice of due beneficence toward those actually in need. Instead of becoming objects of charity and depending upon the liberality of others, Christians will at all times conduct themselves in their work so as to have enough for their own needs and to spare for those of others.

The apostle now returns to the thought of v. 6: But if anyone will not yield obedience to our word through this epistle, mark that man, do not associate with him, in order to make him feel ashamed; and still do not regard him as an enemy, but admonish him, put him under discipline, as a brother. Though the apostle does not speak with the fire which he uses in the case of frightful vices, 1Co 5:1-5, yet he writes with an unmistakable seriousness, which permits no misconstruing of his words. The people in the congregation that still, after the sending of this second epistle, persisted in disobeying the apostle and in continuing their disorderly conduct, must be disciplined. Every transgressor should be marked, distinctly set a part from the rest, as such. Paul’s command is that the members of the congregation do not mix themselves up with such a man, have no dealings with him, cultivate no fraternal intercourse with him. This course was intended to make the guilty one feel ashamed of himself, make him realize that his persistence in his transgression would eventually shut him out entirely from all brotherly intercourse with the members of the Christian congregation. At the same time they were not to treat him as an enemy of Christ and the Church as yet, but were still to use all power of persuasion and admonition. Their disapproval was therefore not to be tainted with personal hostility, which would make it lose its effect and object, but was to be directed against the sin for the purpose of gaining the sinner. The apostle therefore seems to be recommending a course, in itself a part of church discipline, which has in view this means of winning the erring brother before the final step must be taken, Mat 18:17. Or the apostle assumes the third step to have been taken, and warns against the introduction of personal hostility into the intercourse with such a person, as the members met him in a social or in a business way.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. How far St. Paul was from the censoriousness and uncharitableness of those men who condemn a whole society, a communion, a church in general, for the miscarriages of some particular persons in it. I hear, says he, there are some that walk disorderly, but ye, brethern, are free from these misdemeanors; you are painful in your employments, diligent in your callings, charitable in your distributions: be not weary in these instances of your duty, but persevere in well-doing. When the ministers of Christ reprove the stubborn and disobedient for the neglect of their duty, they forget not to encourage and exhort the faithful and obedient to a persevering diligence in their known duty.

Observe, 2. He directs them how to manage refractory persons, such as remained contumacious and disobedient to the admonitions given by this epistle; continuing disorderly, and refusing to labour; his advice is twofold, he tells them what he would have them not do, and what he would have them do, to such.

1. Negatively, What they should not do; namely, not to cut them off from the church by excommunication, despairing of their repentance and reformation: extreme rigour is offensive to God, and injurious to the church, as well as too much lenity and forbearance.

2. Postively, He exhorts that they consider them as lapsed brethern, and treat them accordingly, as those that desire and endeavour to reduce and reform them, in order to which he directs,

first, to note or mark the disorderly persons; that is, set a note of shame upon them.

Next, to avoid all intimacy and familiarity with them.

Lastly, to admonish them of their duty, that they may be brought, if possible, to repentance.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

13. “Brethren, be ye not weary doing well.” What a salutary guarantee against dissatisfaction, and what a stimulant to indefatigable perseverance in every laudable enterprise!

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

But ye [who stand in contrast to the disorderly], brethren, be not weary [lose not heart] in well-doing . [A general exhortation as to all well-doing. As applied to the parasites, it might mean that disgust at them should not discourage true charity. The great body of commentators, including the ablest, attribute this idleness to the erroneous notion that the Lord was about to come; but there is no hint of this in the text; and we find the idleness existing when Paul wrote them his first Epistle, though there was then no such exciting expectation. Moreover, such expectations as to the Lord's coming have often been repeated in history, and have not been found to be very productive of idleness, and certainly not in that "busybody" form which is here rebuked. On the whole, it is best to suppose that the Christian spirit of love opened the hearts of the wealthy to liberal charities, and the parasitical tendency, always strong, took advantage of it.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

13. Be not weary in well doing. Do not get weary of the duties of life, so as to desire an idle life. Discharge all duties faithfully, whether secular or religious.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

But

Paul uses this word to contrast the lazy believers with the hardworking believers.

you, brothers

The word "you" refers to all the Thessalonian believers. (See: Forms of You)

brothers

Here "brothers" means fellow Christians, including both men and women. AT: "brothers and sisters" (See: When Masculine Words Include Women)

If anyone does not obey our word

"If anyone does not obey our instructions"

take note of him

Notice who he is. AT: "publicly identify that person" (See: Idiom)

so that he may be ashamed

Paul instructs believers to shun lazy believers as a disciplinary action.

translationWords

brother

word

epistle

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

13.] δέ—ye who are free from this fault. On ἐγκ. and ἐκκ. see notes on 2Co 4:1 and Gal 6:9.

καλοποιοῦντες, from the context, cannot mean ‘doing good’ (to others), but doing well, living diligently and uprightly: see also Gal 4:9, where the same general sentiment occurs. Chrys.’s meaning is surely far-fetched: στέλλεσθε μέν, φησιν, ἀπʼ αὐτῶν κ. ἐπιτιμᾶτε αὐτοῖς, μὴ μὴν περιΐδητε λιμῷ διαφθαρέντας.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13. ὑμεῖς δέ, ἀδελφοί κτλ “O brothers, do not tire of doing the right” (Rutherford). With δε and an affectionate ἀδελφοι, Paul turns from the idlers (v. 12) to the brethren addressed in v. 6. The new point, general in form (since καλοποιεῖ is applicable to all) but specific in reference (as v. 14 intimates), is a direct hint to the majority, perhaps definitely to “those that labour among you” (I 5:12), that they keep on trying to do the right thing for the delinquents. The words may imply that in warning the idlers (I 5:14) the brethren had become impatient and tactless.

Chrys., however, thinks that the majority are here reminded that they are not to permit the idlers to perish with hunger. Calv., taking the words generally, interprets Paul as fearing that their experience of the abuse of liberality will tend to make the leaders uncharitable, even to the deserving members of the church.—With the exception of Luk 18:1, the verb ένκακεῖ is found elsewhere in Gk. Bib. only in Paul; cf. Gal 6:9, τὸ δὲ καλὸν ποιοῦντες μὴ ἐνκακῶμε On the spelling ἐνκακεῖ (BD), ἐγκακεῖ (אA cf. Sym. Pro 3:11, Isa 7:16, etc.), or ἐκκακεῖ (GFKLP; cf. Sym. Jer 18:2), see WH. App.2 157 f. From the literal meaning “to behave badly in” (Thayer), ἐνκακεῖ comes to mean also “flag,” “falter,” “tire,” “be weary.” On the μη here, see BMT 162.—καλοποιεῖ, a word found elsewhere in the Gk. Bib. only Lev 5:4 (F), is equivalent to καλῶ ποιεῖ (Lev 5:4, 1Co 7:37 f. Php 4:14, etc.); it means probably not “to confer benefits” (Chrys., Calv., Dob., et al.) but, as most take it, “to do the right.” Elsewhere Paul uses not καλὸν ποιεῖ (GF; cf. Jas 4:17) but τὸ καλὸν ποιεῖ (Gal 6:9, Rom 7:21, 2Co 13:7).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Be not weary [εντραπη] . With one exception, Luk 13:1, only in Paul. To faint or lose heart.

Well doing [καλοποιουντες] . N. T. o. According to the Greek idiom, doing well, be not weary. Not limited to works of charity, but including Christian conduct generally, as, for instance, steadily attending to their own business, ver. 12.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.