Thomas Aquinas Commentary 2 Thessalonians 3:1-9

"Finally, brethren, pray for us, that the word of the Lord may run and be glorified, even as also [it is] with you; and that we may be delivered from unreasonable and evil men; for all have not faith. But the Lord is faithful, who shall establish you, and guard you from the evil [one]. And we have confidence in the Lord touching you, that ye both do and will do the things which we command. And the Lord direct your hearts into the love of God, and into the patience of Christ. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received of us. For yourselves know how ye ought to imitate us: for we behaved not ourselves disorderly among you; neither did we eat bread for nought at any man`s hand, but in labor and travail, working night and day, that we might not burden any of you: not because we have not the right, but to make ourselves and ensample unto you, that ye should imitate us." — 2 Thessalonians 3:1-9 (ASV)

1. 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.

2. 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).

3. 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).

4. 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.

5. 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).

6. 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).

7. 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.

8. 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).

9. 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.

10. 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).

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).

12. 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.

13. 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.