Charles Ellicott Commentary 2 Thessalonians 3:10

"For even when we were with you, this we commanded you, If any will not work, neither let him eat." — 2 Thessalonians 3:10 (ASV)

For even—The sequence of thought is a little difficult, but it seems best to regard this “for” as connecting its sentence not with 2 Thessalonians 3:9, but rather with 2 Thessalonians 3:6. It does not give the reason why Paul and his companions worked, as in, “because we strictly commanded you to work, we could not be idle ourselves.” Rather, it justifies the reiteration of the command: “We do not hesitate to command you now to stop this disorderly conduct, which is so contrary to the example we set for you; for, in fact, when we were with you, we used to lay down this law.” Theodoret understands it this way: “It is no new thing that we write to you.”

We commanded—The tense in the original Greek implies constant reassertion, which again highlights the thorough grounding the Apostles immediately gave their converts (see note on “the tradition” in 2 Thessalonians 3:6; also the note on 2 Thessalonians 2:5). The same definite precept is referred to in 1 Thessalonians 4:11.

If any would not work—The word “would” here means “is not willing” or “refuses.” Paul would be very tender toward any weakness or incapacity for work, but the vice consists in a defective will. The rule is laid down in the pointed form of an old Roman law, like those of the Twelve Tables: “If any man chooses not to work, neither let him eat.”

This does not mean, “let him stop eating,” leaving it to the man’s own conscience to see the necessary connection between the two things (Genesis 3:19). Instead, it means, “let him not be fed.” The Thessalonians are not to be misled into a false charity by giving food in Christ’s name to people who are capable of working and able to find work, but are too indolent to do so.

The support forbidden here for these disorderly people might have come directly from the private generosity of individuals or from a collected church fund administered by the deacons. It is quite possible that this Thessalonian church, which Paul himself declares took the churches of Judea as its model (1 Thessalonians 2:14), may have copied them by adopting some form of communism or, at any rate, an extensive use of the agapè feast. We see this practice was in use at Corinth, established by the Apostle at the very time he wrote this letter (1 Corinthians 11:21).

Such a supposition would give much more weight to Paul’s rule, as well as to other phrases in both these epistles, and would help us better understand how this discipline could be actively enforced. That the ordinary agapè was a matter of considerable importance to the poorer classes is evident from 1 Corinthians 11:22.