Thomas Aquinas Commentary 2 Thessalonians 3

Previously, the author instructed them about what will happen in the last days. Here, he instructs them about certain things they particularly needed to do.

First, he presents his instruction. Second, he gives the conclusion of the epistle, starting at now may the God of peace himself.

He first advises them on how they should relate to him. Second, he states his confidence concerning them, beginning at but God is faithful. Third, he explains how they should relate to others who walk in a disorderly manner, starting at and we charge you.

Concerning the first point, he first speaks of prayer, and second, what should be asked for in prayer, at that the word of God.

He says, therefore, finally, since you are sufficiently instructed, pray for us. “I appeal to you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf” (Romans 15:30). This is his due, because those in authority have the duty of tending to the advantage of the flock. “Remember your leaders, those who spoke to you the word of God” (Hebrews 13:7).

Second, he states what should be prayed for: namely, that impediments to preaching be removed. Thus, he says, that the word of God may run. Since it cannot be entirely impeded, but can be slowed down, he says run. “At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ” (Colossians 4:3).

Likewise, pray that it may be glorified through a clear and lucid exposition, among both the simple and the wise, just as it is among you. “I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish” (Romans 1:14). “To the discerning, knowledge is easy” (Proverbs 14:6). It is also glorified by miracles, which are demonstrations of the faith. For all knowledge is made glorious by demonstrations, and this is something to be prayed for. “Grant to your servants to continue to speak your word with all boldness” (Acts 4:29).

Third, it is necessary to pray for the preachers that they may be freed from troublesome and evil men—that is, from false apostles, who are relentless in arguing and evil in deceiving, or from persecutors, who plotted wickedness in their hearts. The reason for this prayer is that not all men have faith; for although they may seem to have it, they do not possess true faith. “Lord, who has believed what he has heard from us?” (Isaiah 53:1). “For not all obey the gospel” (Romans 10:16).

Then, when he says but God is faithful, he expresses the confidence he has concerning them. First, he does this, and second, he prays for them, at and may the Lord.

His confidence depends on the One who gives grace and on people who have free will, that they may be directed by grace.

First, regarding God's part, he says: I am confident that you will pray and will be heard because God is faithful, who will strengthen you in the good things He has worked in you. “He will himself restore, confirm, strengthen, and establish you” (1 Peter 5:10). He will keep you from evil, namely the evil of sin and punishment. Yet if they do suffer the evil of punishment, it is for their good, because “all things work together for good for those who love God” (Romans 8:28).

Second, regarding their part, he says, and we have confidence in the Lord about you, brothers, based on the grace you have received, but in the Lord, not in your own strength. “Though we speak in this way, yet in your case, beloved, we feel sure of better things—things that belong to salvation” (Hebrews 6:9). We are confident that you are doing and will do the things that we command, meaning that you will persevere. “All the words that the LORD has spoken we will do” (Exodus 24:7).

Then, when he says and may the Lord, he prays for them, saying, may the Lord direct your hearts, so that you may reach the goal. “The preparations of the heart are from man, but the answer of the tongue is from the LORD” (Proverbs 16:1). A little further on it says, “The heart of man plans his way, but the LORD establishes his steps” (Proverbs 16:9), directing him to his destined reward. This is why he says, may the Lord direct your hearts, not only our exterior works, and do so in the love of God.

There are two things through which we advance on the way of salvation: the good things we do and the bad things we endure. But works are not good unless they are directed to the goal of love. “The aim of our charge is love” (1 Timothy 1:5). Neither is patience good except through Christ. “By your endurance you will gain your lives” (Luke 21:19). “Blessed are you when others revile you” (Matthew 5:11). This is why he says and the patience of Christ, meaning endurance of bad things for Christ’s sake, or in imitation of his example. “Christ also suffered for you, leaving you an example, so that you might follow in his steps” (1 Peter 2:21).

Next, when he says, and we charge you, he shows how they should relate to disorderly persons. First, he sets out a rule; second, he explains it, at for you yourselves; and third, he shows why the rule he has set out is necessary, at for we have heard.

He says, therefore: This is how you live, and this is our confidence. But because there are some wicked men among you, we charge you, brothers, in the name of our Lord Jesus Christ. This concerns the duty of leaders. “Declare to my people their transgression, to the house of Jacob their sins” (Isaiah 58:1). “His blood I will require at your hand” (Ezekiel 3:18).

The rule follows: that you keep away from any brother who is walking in idleness and not in accord with the tradition that they received from us. The practice of avoiding wicked men was introduced in the church to prevent weaker members from being contaminated by associating with them. “He who touches pitch will be defiled by it” . “A little leaven leavens the whole lump” (1 Corinthians 5:6).

It was also for the healing of the sinner, so that his embarrassment might lead to his salvation. “There is a shame that leads to sin, and there is a shame that is glory and grace” . This should not be done indiscriminately, but with deliberation and maturity. “When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh” (1 Corinthians 5:4–5). And so it says here, that you keep away.

But excommunication should only be inflicted for some sin, because it says here in idleness (or disorderly). This is when something is evil in itself and against the order of the natural law, as the Gloss explains. “But all things should be done decently and in order” (1 Corinthians 14:40). “For God has not appointed his angels to be over the nations” (Romans 13:1, Vulgate). Or it is because something is forbidden and against the teaching of the church. Hence he says, and not in accord with the tradition that they received from us. “Hold to the traditions that you were taught by us, either by our spoken word or by our letter” (2 Thessalonians 2:15).

Then, when he says for you yourselves, he explains his last statement, in accord with the tradition, by showing what this tradition is and how they received it. The tradition is that they were not to be idle or meddlesome. First, he shows how they received it by example; second, how they received it by word. He first shows that he avoided being a nuisance, second, how he did so, and third, he gives the reason.

He says, therefore, you yourselves know the tradition that you received, because leaders should not be imitated in every respect but only in those things that are according to the rule of Christ. “Be imitators of me, as I am of Christ” (1 Corinthians 4:16). And in what respect? For we were not idle when we were with you.

The Thessalonians were very generous. “Now concerning brotherly love you have no need for anyone to write to you, for you yourselves have been taught by God to love one another” (1 Thessalonians 4:9). For this reason, some poor people were living in leisure, and because of their idleness, they devoted themselves to improper activities that did not concern them. This was meddlesomeness. That is why he says, we were not idle. “And to aspire to live quietly” (1 Thessalonians 4:11).

Nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. He labored with his own hands. “You yourselves know that these hands ministered to my necessities and to those who were with me” (Acts 20:34). “She does not eat the bread of idleness” (Proverbs 31:27). “You know that I have not taken a donkey from any of them” (Numbers 16:15).

He worked with toil and labor—not just a little, but night and day, meaning continually. Sometimes he had to preach and teach, and the rest of his time he devoted to work, that we might not be a burden to any of you. “What is it in which you were treated worse than the other churches, except that I myself did not burden you?” (2 Corinthians 12:13).

Then, when he says it was not because, he gives the reason he worked with his own hands. Here he first sets aside a false reason and, second, gives the true one.

It would be a false explanation of his manual labor to say that he was not permitted to receive payment from them. And so he says, it was not because we do not have that right. No, on the contrary, we did have the right to live off what was received from the faithful. “Those who serve at the altar get their share of the sacrifices” (1 Corinthians 9:13). “The laborer deserves his food” (Matthew 10:10). “In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel” (1 Corinthians 9:14). And so, based on the Gospel, there are two kinds of people who have the right to live off what they receive from others: those who serve at the altar and those who preach.

Then, when he says but to give you, he sets out the real reason. We find two reasons why the Apostle worked with his hands: one among the Corinthians and another here. The Corinthians were greedy and would have supported him only reluctantly, as is said there. But the reason he worked here was their laziness, and so he says, to give you in ourselves an example to imitate, namely, of working. “Set the believers an example in speech, in conduct, in love, in faith, in purity” (1 Timothy 4:12). “Being examples to the flock” (1 Peter 5:3).

Another reason is given in the Gloss on 1 Corinthians 4: when he did not find anyone who would give him anything, he worked.

A fourth reason was so that, like the monks of Egypt, they might not be idle. “Idleness teaches much evil” . Hence, those who are not engaged in some duty, either of studying or of reading, put themselves in danger when they live in idleness.

Previously, the Apostle showed by his own example what he taught them: that they should not be burdensome but should work. Here, he shows how he commanded this to them in words and deeds when he was with them. For this reason, he says when we were with you, as if to say: To give you an example to follow, we did what we taught, since this we commanded you: that if anyone will not work, neither should he eat.

As the Gloss and Augustine in his book On the Work of Monks both note, some people distorted these words. They claimed that servants of God are not permitted to work with their hands, because of what is said in Matthew: do not be anxious (Matthew 6:34). They argued that manual labor belongs to an anxious lifestyle. Because of this, they interpreted this passage as referring to spiritual works, as if to say: if anyone is not willing to perform meritorious and spiritual works, he is not worthy to eat.

But this is contrary to the Apostle’s intention, who says we commanded that we acted this way, namely, with labor and weariness.

But what does he mean when he says if anyone will not work, neither should he eat? Is this a counsel or a command? It seems to be a command, because it says below, and if anyone does not obey our word by this letter, take note of that man and do not associate with him. Therefore, all are obligated to work with their hands. It would follow that whoever does not work with his hands, but stands about idle, sins mortally.

I answer that it is a command, but something can be given as a command in two ways: either unconditionally, or under a certain condition. Whatever is necessary for salvation is commanded unconditionally; these are the works of virtue. But something can be commanded under a certain condition when, for example, the situation is such that a command cannot be kept without manual labor.

Now, it is a command for a person to sustain his own body, for otherwise he kills himself. You may surely eat of every tree of the garden (Genesis 2:16). Therefore, a person is obligated by a command to nourish his body, and we are similarly obligated to do everything without which the body cannot live. So, anyone who does not have some other means of lawfully sustaining his body, whether possessions or a lawful business, is obligated to work so that he does not turn to theft. Let the thief no longer steal, but rather let him labor, doing honest work with his own hands (Ephesians 4:28). It is therefore a command when a person cannot otherwise lawfully live. This is why he says if anyone will not work, neither should he eat. Therefore, one of two things is necessary for a person to be able to eat: either that he has possessions or that he lawfully obtains them. You shall eat the fruit of the labor of your hands (Psalms 128:2). Work with your hands, as we commanded you (1 Thessalonians 4:11).

Then when he says for we have heard, he explains why this command is necessary, for the Apostle says this not so much from a duty to teach as in response to the people’s fault. And so he proceeds by:

• First, describing the sin that makes the command necessary.
• Second, applying a remedy, at now we charge.

He says, therefore, for we have heard, as if to say: The reason I do not hide this command is that we have heard there are some among you who live undisciplined lives, not working at all. A person’s soul must always be occupied with something, and so the idle inevitably suffer from a restlessness that leads to unlawful things. Aspire to live quietly (1 Thessalonians 4:11). And he adds but are busybodies, namely, by meddling in the affairs of others. Desire slays the lazy (Proverbs 21:25).

Then he applies a remedy when he says now we charge. He does this:

• First, for those who are sinning.
• Second, for the others, at but you, brothers.

He says, therefore, now we severely charge those who are such, speaking as a prelate, and implore them lovingly, as their father, that they would eat their own bread—not someone else’s bread but what is due to them, namely, what has been lawfully acquired—with quietness, that is, without being disruptive or restless. The effect of righteousness will be peace, and the service of righteousness, quietness (Isaiah 32:17). Idleness teaches much evil .

Then when he says but you, brothers, he applies two remedies for the others who are not sinning.

• First, that they should not stop doing good.
• Second, that they should correct the offenders, at and if anyone.

He says, therefore, but you, brothers, do not grow weary in doing good, as if to say: Do not grow tired of doing good, even though the idle are taking advantage of it. And let us not grow weary of doing good (Galatians 6:9). And this is necessary even if they are already working with their hands and do not lack anything, because it is necessary to provide aid to others.

Then when he says and if anyone, he commands that they be corrected. He proceeds by:

• First, showing the order in which they should be punished.
• Second, showing the effect of the punishment, at that he may be ashamed.
• Third, showing the purpose, at yet do not consider.

Regarding the order, he first sets out the sin, second its exposure, and third its punishment.

The sin is disobedience, and so he says and if anyone does not obey. For rebellion is as the sin of divination, and presumption is as iniquity and idolatry (1 Samuel 15:23).

He sets out how it is to be exposed and proven when he says by this letter, take note of that man, that is, identify him, but through a careful investigation of the truth. The cause that I did not know I searched out (Job 29:16).

Their punishment is the sentence of excommunication; for this reason he says and do not associate with him, that he may be ashamed. With such a one do not even eat (1 Corinthians 5:11). Do not receive him into your house or give him any greeting (2 John 1:10).

Here, notice that excommunication is imposed for disobedience, but the person punished should be proven guilty. This is why he says if anyone does not obey, and by your letter note him, meaning, communicate it to us that he may be punished. And in the meantime, do not associate with him.

But the effect of the punishment is that he may be ashamed and so be restored. There is a shame that leads to sin, and there is a shame that is glory and grace .

Now the purpose and intention should be his correction, which love intends, so he says yet do not consider him as an enemy, because his correction should not arise from hateful spite but from a loving concern. You should not avoid him with the sort of hatred you would have for an enemy. Love your enemies and do good to those who hate you (Matthew 5:44). And this is why he says but warn him as a brother. This shows love. Behold, how good and pleasant it is when brothers dwell in unity! (Psalms 133:1).

Then when he says now may the Lord, he concludes the letter. And:

• First, his conclusion is set out.
• Second, a greeting, which is a kind of seal on the letter, at the salutation.

And the first part is in two sections, because:

• First, he wishes God’s gifts for them.
• Second, he wishes God himself for them, at the Lord be.

Regarding the first, he says now may the Lord of peace himself give you everlasting peace in every place. God is said to be the God of peace in relation to two things. For peace consists of two things: that a person be at peace with himself and that he be at peace with others. And both can only be had sufficiently in God. For apart from God, a person is not at peace with himself, much less with others, because a person’s desires are in harmony with themselves only when what is sought to satisfy one desire is sufficient to satisfy all desires, and nothing but God can do this. Who satisfies you with good (Psalms 103:5). For anything other than God will not be enough for all desires, but God is enough. In me you may have peace (John 16:33). Similarly, people are only united among themselves in that which is held in common among them, and this is most of all God.

And this is why he says may the Lord of peace himself give, not temporal peace, but everlasting peace, that is, spiritual peace, which begins here and is completed in the life to come. He makes peace in your borders (Psalms 147:14). And this in every place, and among the faithful in all the world.

Regarding the second, he says the Lord be with you all, because a person has nothing else in order unless he has God through faith and love.

The salutation of Paul, with my own hand. He says this because of false teachers who were distorting his letters. See with what large letters I am writing to you with my own hand (Galatians 6:11). Which is the sign in every letter. So I write.

The grace, that is, God’s free gift that renders us pleasing to God, of our Lord Jesus Christ be with you all. Amen. Grace and truth came through Jesus Christ (John 1:17).