Thomas Aquinas Commentary 2 Thessalonians 3:10-18

"For even when we were with you, this we commanded you, If any will not work, neither let him eat. For we hear of some that walk among you disorderly, that work not at all, but are busybodies. Now them that are such we command and exhort in the Lord Jesus Christ, that with quietness they work, and eat their own bread. But ye, brethren, be not weary in well-doing. And if any man obeyeth not our word by this epistle, note that man, that ye have no company with him, to the end that he may be ashamed. And [yet] count him not as an enemy, but admonish him as a brother. Now the Lord of peace himself give you peace at all times in all ways. The Lord be with you all. The salutation of me Paul with mine own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all." — 2 Thessalonians 3:10-18 (ASV)

1. 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.

2. 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).

3. 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.

4. 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).

5. 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.

6. 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 .

7. 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.

8. 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.

9. 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.

10. 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.

11. 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 .

12. 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).

13. 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.

14. 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.

15. 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.

16. 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).