2 Thessalonians 3

2 Thessalonians 3:1

Ambrose of Milan: Indeed, there is good wisdom, but sweet mercy. Few attain the former, while the latter reaches everyone. Because of this, he says, souls renewed by the spirit love you. Hence, it is also said to the soul: Your youth will be renewed like the eagle’s. For he was speaking to the soul, saying: Bless the Lord, O my soul. And therefore it hurries to the Word, and asks to be drawn, lest it be left behind; for the Word of God runs and is not hindered. — On Isaac and the Soul 3.10

Augustine of Hippo: He also says to the Thessalonians, “For the rest, brothers, pray for us that the word of the Lord may run and may be glorified even as among you; that we may be delivered from troublesome and evil men, for not all men have faith.” How else could the word of God run and be glorified except by the conversion to the faith of those to whom it is preached, when Paul says to present believers, “Even as among you”? Surely he knows that this is accomplished by him to whom he wishes prayer to be made that this may be so, and also that he may be delivered through their prayers from troublesome and evil men. It is for this reason that he adds, “For not all men have faith,” as if to say, “The word of God will not be glorified among all, even though you are praying” because those who were likely to believe were the ones “who were ordained to life everlasting,” predestined “to the adoption of children through Jesus Christ to himself” and chosen “in him before the foundation of the world.” No one is so unlearned, so carnal, so slow of wit as not to see that God does what he commands us to ask him to do. — LETTERS 217.7.27

Augustine of Hippo: With this in mind, dearly beloved, let us always look forward with longing toward our everlasting joy. Let us always pray for fortitude in our temporal labors and trials. Let us offer prayers for one another. Let my prayers be offered for you, and yours for me. And, brothers, do not think that you need my prayers, but that I have no need of yours. We have mutual need of one another’s prayers, for those reciprocal prayers are enkindled by charity and—like a sacrifice offered on the altar of piety—are fragrant and pleasing to the Lord. If the apostles used to ask for prayers on their own behalf, how much more does it behoove me to do so? For I am far from being their equal, although I long to follow their footsteps as closely as possible. But I have neither the wisdom to know nor the rashness to say what progress I have made. — SERMONS 13.10

Caesarius of Arles: Just as it is expedient for us to implore God’s mercy for the salvation of your souls, so you ought to pour forth prayers to the Lord on our behalf. We should not consider the apostle’s actions inappropriate. To so great an extent did he long to be commended to God through prayer that he himself implored the people and said, “Pray for us.” Therefore we ought to say what can both encourage ourselves and instruct you. Just as we must reflect with great fear and anxiety on how we may fulfill the office of bishop without reproach, so you should observe that you ought to strive to practice humble obedience in everything that has been commanded you. So let us pray, dearly beloved, that my episcopacy may be profitable for both you and me. — SERMONS 232

Clement of Alexandria: “Many rod-bearers there are, but few Bacchi,” according to Plato. “For many are called, but few chosen.” “Knowledge is not in all,” says the apostle. “And pray that we may be delivered from unreasonable and wicked men: for all men have not faith.” …For the many demand demonstration as a pledge of truth, not satisfied with the bare salvation by faith. — The Stromata Book 5

John Chrysostom: “Finally, brethren, pray for us, that the word of the Lord may run and be glorified, even as also it is with you.”

He indeed had prayed for them, that they might be stablished; and now he asks of them, entreating them to pray for him, not that he may not incur danger, for to this he was appointed, but that “the word of the Lord may run and be glorified, even as also it is with you.” And the request is accompanied with commendation. “Even as also it is with you.” — Homily on 2 Thessalonians 4

Maximus of Turin: Through the operation of these millstones—the new and the old covenants—the holy church, then, acts with unceasing care so as to draw out the fine flour of a clean heart from hidden thoughts, once the roughness of sins has been scattered, and to produce spiritual food from their kernels when they have been cleansed by the heavenly commandments. The apostle Paul says about this food, “I gave you milk to drink, not food,” and again, “Solid food is for the perfect, who have their faculties trained by habit,” and so forth. Purifying our hearts from all that is human, the faithful soul strives to offer God as it were the finest wheat, as holy David says, “A broken spirit is a sacrifice to God.” The gospel rushes forward with such speed, however, that only the wise know of its movement. About this speed the blessed Paul says with understanding, “May the word of God speed on and be made glorious in us.” But in the eyes of the foolish the gospel seems to stand still, I say, because they neglect its commands, for they do not believe that what has been written will come to pass. — SERMONS 20.4

Pope Anterus: “Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you, and that we may be delivered from unreasonable and wicked men: for all men have not faith. But the Lord is faithful, who shall stablish you, and keep you from evil.”

Thietland of Einsiedeln: Concerning other things, brothers, pray for us In this act of humility he leaves us an example.

so that the Word of God may advance That is, be completed and become acceptable.

and be glorified, just as it is among you As if he were to say, because I cannot prevail with my eloquence and merits, pray that the word of the Lord may be glorified at least by your prayers. To such a degree the word of the Lord was glorified among them, that they might show that they understood their teaching was God’s.

2 Thessalonians 3:2

Augustine of Hippo: For a man swollen with pride in comparison to another might say, “My faith distinguishes me,” or “my justice” or whatever. It is to prevent such ideas that the good teacher asks, “But what do you have that you have not received?” Did you not receive it from him who chose to distinguish you from another? It was he who chose to give you what another did not receive. “But if you have received, why do you glory as if you had not received it?” Now I ask, is the apostle concerned here with anything else than that “He who glories should glory in the Lord”? But nothing is so contrary to this sentiment than for anyone to glory in his own merits as if he and not the grace of God were responsible for them. I refer to that grace that distinguishes the good from the wicked, not one which is common to the good and the wicked. On this premise the grace by which we are living and rational creatures, and thus distinguished from beasts, would be enmeshed in nature. The grace by which the beautiful are distinguished from the ugly, or the intelligent from the stupid, is a grace that perceives nature. But that person whose pride the apostle was trying to restrain was not puffing himself up in comparison to the beasts, nor in comparison to the gifts of nature that might exist even in the worst of men. Rather, he was puffed up because he attributed some good thing which pertained to the morally good life to himself and not to God. Thus, he deserved to hear the rebuke, “For who distinguishes you? Or what do you have that you have not received?” For though the ability to possess faith belongs to our nature, is that also true of the actual possession of faith? “For not all men have faith,” although all men have the possibility of having faith. — ON THE PREDESTINATION OF THE SAINTS 1.5.10

Augustine of Hippo: Then, therefore, they afterwards marveled at the fact that they saw him ascending and they rejoiced that he went up to heaven, for the precedence of the Head is the hope of the members. Moreover, they heard the angelic message, “men of Galilee, why do you stand looking up to heaven? This Jesus … shall come in the same way as you have seen him going up to heaven.” What is the significance of “he will come in the same way”? He will come in that same form, so that the Scripture may be fulfilled, “They shall look upon him whom they have pierced.” He shall come to men; he shall come as a Man; but he shall come as the God-Man. He shall come as true God and true Man to make men like God. He has ascended as Judge of heaven; he has expressed himself as Herald of heaven. Let us stand justified so that we may not fear the judgment that is to come. As a matter of fact, he did ascend; those who announced it to us witnessed it. The people who did not see it believed; still some incredulous persons mocked, “for not all have faith.” — Sermons 265.1

Hippolytus of Rome: For it is not to no purpose that the blessed apostle exhorts Timothy, and says, “O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; which some professing have erred concerning the faith.” And again, “Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me in many exhortations, the same commit thou to faithful men, who shall be able to teach others also.” If, then, the blessed (apostle) delivered these things with a pious caution, which could be easily known by all, as he perceived in the spirit that “all men have not faith,” how much greater will be our danger, if, rashly and without thought, we commit the revelations of God to profane and unworthy men? — Fragments - Dogmatical and Historical

John Chrysostom: “And that we may be delivered from unreasonable and evil men; for all have not faith.”

This is the manner of one showing also his dangers as to which especially he besought them. “From unreasonable and evil men,” he says, “for all have not faith.” Thus he is speaking of those who contradict the Preaching, who oppose and contend against the doctrines. For this he has intimated by saying, “For all men have not faith.” And here he seems to me not to glance at dangers, but at the men who contradicted and hindered his word, as did Alexander the coppersmith. For he says, “he greatly withstood our words.” That is, there are some to whom it is given. As if he were speaking of a paternal inheritance, that “it is not for all to serve in the Palace.” And at the same time he also excites them, as already having such ground of confidence as to be able both to deliver their Teacher from dangers, and to facilitate his preaching. — Homily on 2 Thessalonians 4

Leo the Great: But because “all men have not faith” and the crafty Tempter never delights so much in wounding the hearts of men as when he can poison their unwary minds with errors that are opposed to Gospel Truth, we must strive by the mighty teaching of the Holy Ghost to prevent Christian knowledge from being perverted by the devil’s falsehoods. And against this danger it behoves the rulers of the churches especially to guard and to avert from the minds of simple folk lies which are coloured by a certain show of truth. — Letter 129 To Proterius, Bishop of Alexandria

2 Thessalonians 3:3

John Chrysostom: “But the Lord is faithful, who shall stablish 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 you.”

Neither ought we, having committed everything to the prayers of the Saints, to be idle ourselves, and run into wickedness, and to lay hold of nothing; nor again when working good to despise that succor. For great indeed are the things which prayer for us can effect, but it is when we ourselves also work. For this reason Paul also, praying for them, and again giving them assurance from the promise, says, “But the Lord is faithful, who shall stablish you, and guard you from the evil one” For if He has chosen you to salvation, He does not deceive you, nor suffer you utterly to perish. But that should themselves sleep, see how he also demands cooperation from them, saying, “And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.” “The Lord” indeed, he says, “is faithful,” and having promised to save will certainly save; but as He promised. And how did He promise? If we be willing, and hear Him; not simply hearing, nor like stocks and stones, being inactive.

And he has well introduced the words, “We have confidence in the Lord,” that is, we trust to His lovingkindness. Again he brings them down, making everything depend thereupon. For if he had said, We have confidence in you, the commendation indeed was great, but it would not have taught them to make all things dependent upon God. And if he had said, We have confidence in the Lord, that He will preserve you, and had not added “as touching you,” and, “that ye do and will do the things which we command you,” he would have made them more slothful, by casting everything upon the power of God. For it becomes us indeed to cast everything upon Him, yet working also ourselves, embarked in the labors and the conflicts. And he shows that even if our virtue alone were sufficient to save, yet nevertheless it ought to be persevering, and to abide with us until we come to our latest breath. — Homily on 2 Thessalonians 5

2 Thessalonians 3:4

Ambrosiaster: But we trust in the Lord concerning you, that you both do and will do the things which we command. In order that he may deserve to be entrusted with the entire defense of God, he does not doubt that those things which he commanded them in the name of the Lord will be done by them and will come to pass. — Commentary on 2 Thessalonians

Pope Anterus: Confidence in the Lord touching you, brethren, that ye both do and will do the things which we command you."

2 Thessalonians 3:5

Basil of Caesarea: I am sure that a work done by one or two pious men is not done without the cooperation of the Holy Spirit. For when nothing merely human is put before us, when holy men are moved to action with no thought of their own personal gratification, and with the sole object of pleasing God, it is plain that it is the Lord Who is directing their hearts. When spiritually-minded men take the lead in counsel, and the Lord’s people follow them with consentient hearts, there can be no doubt that their decisions are arrived at with the participation of our Lord Jesus Christ, Who poured out His blood for the Churches’ sake. — LETTERS 229

Haimo of Auxerre: so that you may be patient among the adversities of the world, just as Christ bore patiently the reproaches, the mockeries, the scourging, and the Cross. Or, as some manuscripts have it, “in the expectation of Christ,” that you may await the coming of Christ in judgment.

John Chrysostom: “But the Lord,” he says, “direct your hearts into the love of God, and the patience of Christ.”

Again he commends them, and prays, showing his concern for them. For when he is about to enter upon reproof, he previously smooths down their minds, by saying, “I am confident that ye will hear,” and by requesting prayers from them, and by again invoking upon them infinite blessings.

“But the Lord,” he says, “direct your hearts into the love of God.” For there are many things that turn us aside from love, and there are many paths that draw us away from thence. In the first place the path of Mammon, laying, as it were, certain shameless hands upon our soul, and tenaciously holding it in its grasp, draws and drags us thence even against our will. Then vainglory and often afflictions and temptations, turn us aside. For this reason we need, as a certain wind, the assistance of God, that our sail may be impelled, as by some strong wind, to the love of God.

“And into the patience of Christ,” he says. What is “into the patience”? That we should endure even as He endured, or that we should do those things, or that with patience also we should wait for Him, that is, that we should be prepared. For since He has promised many things, and Himself is coming to judge the quick and the dead, let us wait for Him, and let us be patient. But wherever he speaks of patience, he of course implies affliction. For this is to love God; to endure, and not to be troubled. — Homily on 2 Thessalonians 5

2 Thessalonians 3:6

Ambrosiaster: For not all obey the message, but they follow their own will and advice. Therefore, we instruct them to separate from them, so that they may come to realize their error. — Commentary on 2 Thessalonians

Basil of Caesarea: “And now there remain faith, hope, charity, these three; but the greatest of these is charity.” In view of such declarations on the part of our Lord and the apostle, I marvel, I say, how it is that men display such zeal and such intense absorption in the pursuit of goods that will come to an end and be destroyed but have no regard for that which will remain, especially charity, the greatest of all goods, the distinguishing mark of the Christian. And not only this, but they show hostility to those who are zealous in its practice, and in fighting against them they fulfill the words of the Lord, namely, that they themselves do not enter in and those that are entering in they hinder. I beg and implore you, therefore, to be content with the words of the saints and of the Lord himself. Desist from curious inquiry and unseemly controversies. Think on those things that are worthy of your heavenly calling. Live in a manner befitting the gospel of Christ, relying on the hope of eternal life and the heavenly kingdom prepared for all those who keep the commandments of God the Father, according to the gospel of Jesus Christ our Lord in the Holy Spirit and in truth. — CONCERNING FAITH

Basil of Caesarea: [Paul] says, “Knowing this, that our old nature is crucified with him, that the body of sin may be destroyed to the end that we may serve sin no longer.” By these words we are taught that he who is baptized in Christ is baptized in his death, and is not only buried with Christ and planted together with him but is first of all crucified with him. Thus we are instructed that as he who is crucified is separated from the living, so also he who has been crucified with Christ in the likeness of his death is completely set apart from those who live according to the old nature. Hence the Lord commanded us to beware of false prophets, and the apostle says, “And we command you, brothers, that you withdraw yourselves from every brother walking disorderly and not according to the tradition which they have received of us.” The “old nature” mentioned by the apostle signifies all sin and defilement, taken individually and together, as if they represented his own members. — Concerning Baptism

Cyprian: The words of the apostle’s testimony are, “We command you in the name of the Lord Jesus Christ that you withdraw from all brothers who are living disorderly lives and not according to the tradition which they received from us.” And again he says, “Let no one deceive you with empty words; for because of these things the wrath of God comes on the children of disobedience. Don’t be, therefore, partakers with them.” We must withdraw, indeed flee from those who fall away, lest, while one is joined with them while they walk wickedly, passing over the paths of error and crime, wandering apart from the way of the true road, he himself also be caught in a similar crime. God is one and Christ one and his church one and the faith one and the people one, all joined together by the tie of concord into a solid unity of body. The unity cannot be torn apart, nor can the one body be separated by a division of its structure, nor torn into bits by the lacerating of its entrails. Whoever departs from the root of the parent body will not be able to breathe and live apart. By departing one loses the substance of health. — Treatise I. On the Unity of the Church 23

Irenaeus: To which course many nations of those barbarians who believe in Christ do assent, having salvation written in their hearts by the Spirit, without paper or ink, and, carefully preserving the ancient tradition, believing in one God, the Creator of heaven and earth, and all things therein, by means of Christ Jesus, the Son of God; who, because of His surpassing love towards His creation, condescended to be born of the virgin, He Himself uniting man through Himself to God, and having suffered under Pontius Pilate, and rising again, and having been received up in splendour, shall come in glory, the Saviour of those who are saved, and the Judge of those who are judged, and sending into eternal fire those who transform the truth, and despise His Father and His advent. Those who, in the absence of written documents, have believed this faith, are barbarians, so far as regards our language; but as regards doctrine, manner, and tenor of life, they are, because of faith, very wise indeed; and they do please God, ordering their conversation in all righteousness, chastity, and wisdom. If any one were to preach to these men the inventions of the heretics, speaking to them in their own language, they would at once stop their ears, and flee as far off as possible, not enduring even to listen to the blasphemous address. Thus, by means of that ancient tradition of the apostles, they do not suffer their mind to conceive anything of the [doctrines suggested by the] portentous language of these teachers, among whom neither Church nor doctrine has ever been established. — Against Heresies Book 3

John Cassian: Lastly, those very people [the Thessalonians] whom in his first epistle Paul had treated with the gentle application of his words, he endeavors in his second epistle to heal with severer and sterner remedies, as those who had not profited from any more gentle treatment. And he no longer applies the treatment of gentle words, no mild and kindly expressions such as, “But we ask you, brothers.” Rather he says, “We command you, brothers, in the name of our Lord Jesus Christ, that you withdraw from every brother that lives in a disorderly fashion.” In the first letter Paul asks; in the second he commands. In the first we see the kindness of one who is persuading; in the second the sternness of one protesting and threatening. “We command you, brothers,” because, when we first asked you, you scorned our words. Now at least obey our threats. Paul renders this commandment severe, not by his bare word but by the imprecation of the name of our Lord Jesus Christ. He is concerned that they might again scorn his teaching as merely a human word, considering it of little importance. And so quite directly, like a well-skilled physician operating on infected limbs to which he could not apply the remedy of a mild treatment, Paul attempts to cure by an incision with a spiritual knife.… He bids them withdraw from those who will not make time for work and to cut them off like limbs tainted with the festering sores of leisure. This is so that the malady of idleness, like some deadly contagion, might not infect even the healthy portion of their limbs by the gradual advance of infection. — INSTITUTES 10.7

John Chrysostom: “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.”

That is, it is not we that say these things, but Christ, for that is the meaning of “in the name of our Lord Jesus Christ”; equivalent to “through Christ.” Showing the fearfulness of the message, he says, through Christ. Christ therefore commanded us in no case to be idle. “That ye withdraw yourselves,” he says, “from every brother.” Tell me not of the rich, tell me not of the poor, tell me not of the holy. This is disorder. “That walketh,” he says, that is, liveth. “And not after the tradition which they received from me.” Tradition, he says, which is through works. And this he always calls properly tradition. — Homily on 2 Thessalonians 5

Tertullian: Again, they say the same apostle has left a precept, according to his own example, “That each one work with his own hands for a living.” If this precept is maintained in respect to all hands, I believe even the bath-thieves live by their hands, and robbers themselves gain the means to live by their hands; forgers, again, execute their evil handwritings, not of course with their feet, but hands; actors, however, achieve a livelihood not with hands alone, but with their entire limbs. — On Idolatry

Tertullian: And so they upbraid the discipline of monogamy with being a heresy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the “light burden” of the Lord. — On Monogamy

Tertullian: For I offer you withal, for your investigation, this very question: Whether there were in the first Epistle others, too, who “wholly saddened” the apostle by “acting disorderly,” and “were wholly saddened” by him, through incurring (his) “rebuke,” according to the sense of the second Epistle; of whom some particular one may in that (second Epistle) have received pardon. — On Modesty

Tertullian: What more disgraceful than immodesties? If, moreover, even from a “brother” who “walketh idly” he warns the Thessalonians to withdraw themselves, how much more withal from a fornicator! For these are the deliberate judgments of Christ, “loving the Church,” who “hath delivered Him self up for her, that He may sanctify her (purifying her utterly by the layer of water) in the word, that He may present the Church to Him self glorious, not having stain or wrinkle”-of course after the laver-“but (that) she may be holy and without reproach; " thereafter, to wit, being “without wrinkle” as a virgin, “without stain” (of fornication) as a spouse, “without disgrace” (of vileness), as having been “utterly purified. — On Modesty

2 Thessalonians 3:7

John Chrysostom: “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.”

And yet even if they had eaten, it would not have been for nought. “For the laborer,” he says, “is worthy of his hire.” (Luke x. 7.)

“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 an ensample unto you that ye should imitate us.”

…For if Paul, not being under a necessity, and having a right to be idle, and having undertaken so great a work, did nevertheless work, and not merely work, but “night and day,” so that he was able even to assist others, much more ought others to do this.

…Great is the confidence of the Teacher, when from his own good actions he is entitled to reprove his disciples. Wherefore also Paul said, “For yourselves know how ye ought to imitate us.” (2 Thess. iii. 7.) And he ought to be a Teacher more of life than of the word. And let no one think that this is said from a spirit of boasting. For it was as reduced to necessity that he spoke it, and with a view to general advantage. “For we behaved not ourselves,” he says, “disorderly among you.” From this do you not see his humility, in that he calls it “for nought,” and “disorderly behavior”? “We did not behave ourselves disorderly among you,” he says, “neither did we eat any man’s bread for nought.” Here he shows that perhaps also they were poor; and tell me not, that they were poor. For he is discoursing concerning the poor, and those who obtained their necessary subsistence from no other source than from the work of their hands. For he has not said, that they may have it from their fathers, but that by working they should eat their own bread. For if I, he says, a herald of the word of doctrine, was afraid to burden you, much more he who does you no service. For this is truly a burden. And it is a burden too, when one does not give with much alacrity; but this is not what he hints at, but as if they were not able to do it easily. For why dost thou not work? For God hath given thee hands for this purpose, not that thou shouldest receive from others, but that thou shouldest impart to others. — Homily on 2 Thessalonians 5

John Chrysostom: Great is the confidence of the Teacher, when from his own good actions he is entitled to reprove his disciples. Wherefore also Paul said, “For yourselves know how ye ought to imitate us.” And he ought to be a Teacher more of life than of the word. And let no one think that this is said from a spirit of boasting. For it was as reduced to necessity that he spoke it, and with a view to general advantage. “For we behaved not ourselves,” he says, “disorderly among you.” From this do you not see his humility, in that he calls it “for nought,” and “disorderly behavior”? — Homily on 2 Thessalonians 5

2 Thessalonians 3:8

Ambrosiaster: For it would not be reprehensible if he received bread from those who provided spiritual nourishment to their souls, which also gave immortality with glory to their bodies. Then indeed freedom can be exercised, if one does not subject oneself to the stomach or money, content with one’s own bread; especially since it is more beneficial to praise, if, when it is allowed, and there is the opportunity to take, one abstains: such a person can benefit the listeners; for they will have reverence for this strictness, and they cannot disregard the things that are commanded by him. — Commentary on 2 Thessalonians

Augustine of Hippo: Unless any one have the boldness to imagine or to affirm, that the Apostle Paul attained not to the perfection of those who left all and followed Christ, seeing that, in order not to become a burden to any of those to whom he preached the gospel, he worked with his own hands for his support: wherein we find rather the fulfillment of his own words, “I labored more abundantly than they all;” and to which he added, “yet not I, but the grace of God that was with me:” to make it manifest that this also was to be imputed to the grace of God, that both with mind and body he was able to labor so much more abundantly than they all, that he neither ceased from preaching the gospel, nor drew, like them, his present support out of the gospel; while he was sowing it much more widely and fruitfully through multitudes of nations where the name of Christ had never previously been proclaimed. Whereby he showed that living, that is, deriving their subsistence, by the gospel, was not imposed on the apostles as a necessity, but conferred on them as a power. — TRACTATES ON John 122.3

Augustine of Hippo: Of course, there are those who misunderstand the same apostle when he writes, “He who was apt to steal, let him steal no longer; but let him labor, doing good with his hands, that he may have something to give to one who has need.” For, when he is ordering such persons to work so efficiently with their hands that they will also have something to bestow on others, his misinterpreters believe that he is going counter to the instruction which the Lord gives when he says, “Look at the birds of the air: they do not sow, or reap, or gather into barns.… Consider the lilies of the field: They neither toil nor spin.” Paul does not seem to have imitated the birds of the air and lilies of the field. He has repeatedly said of himself that he was working with his own hands so as not to burden anyone, and it is written of him that he joined with Aquila because of the similarity of their handicraft, so that they might work together to maintain a livelihood. From these and other such passages of the Scripture it is clear enough that our Lord does not reprove a man for procuring these things in the usual manner. — SERMON ON THE MOUNT 2.17.57

Basil of Caesarea: But why should we dwell upon the amount of evil there is in idleness, when the apostle clearly specifies that he who does not work should not eat. As daily sustenance is necessary for everyone, so labor in proportion to one’s strength is also essential. Solomon has written effectively in praise of hard work: “And she has not eaten her bread in idleness.” And again, the apostle says of himself, “neither did we eat any man’s bread for nothing, but in labor and in toil we worked night and day.” Yet, since he was preaching the gospel, he was entitled to receive his livelihood from the gospel.… We have reason to fear, therefore, lest, perchance, on the day of judgment this fault also may be alleged against us, since he who has endowed us with the ability to work demands that our labor be proportioned to our capacity. For the Lord says, “To whom they have committed much, of him they will demand much.” — THE LONG RULES, Q.37.R

Basil of Caesarea: In this way we acquire a recollected spirit—when in every action we beg from God the success of our labors and satisfy our debt of gratitude to him who gave us the power to do the work, and when, as has been said, we keep before our minds the aim of pleasing him. If this is not the case, how can there be consistency in the words of the apostle bidding us to “pray without ceasing,” with those other words: “we worked night and day”? Thanksgiving at all times has been commanded even from law and has been proved necessary to our life from both reason and nature. So we should not therefore be negligent in observing those times for prayer customarily established in communities—times which have inevitably been selected because each period contains a reminder peculiar to itself of blessings received from God. — THE LONG RULES, Q.37.R.

Cyprian: Let them imitate the Lord, who at the very time of His passion was not more proud, but more humble. For then He washed His disciples’ feet, saying, “If I, your Lord and Master, have washed your feet, ye ought also to wash one another’s feet. For I have given you an example, that ye should do as I have done to you.” Let them also follow the example of the Apostle Paul, who, after often-repeated imprisonment, after scourging, after exposures to wild beasts, in everything continued meek and humble; and even after his rapture to the third heaven and paradise, he did not proudly arrogate anything to himself when he said, “Neither did we eat any man’s bread for nought, but wrought with labour and travail night and day, that we might not be chargeable to any of you.” — Epistle V

John Cassian: Once Abba Serapion finely mocked this sham humility. A man arrived at his cell, making a great show of lowliness in his dress and speech. Serapion, as is usual, asked him to offer a prayer. The visitor refused and said that he was guilty of such crimes that he did not deserve even to breathe the same air. Refusing the mat, he sat on the ground. Still less would he allow Serapion to wash his feet. After supper it is usual to have a religious conference. So Serapion began, with kindness and gentleness, to warn him against being an idle and haphazard wanderer, especially as he was young and strong. He told him that he ought to settle in a cell, subject himself to the rules of the elders and maintain himself by his own work instead of living on the hospitality of others. Since St. Paul was working for the spread of the gospel, he might reasonably have lived on others. Yet he preferred to work day and night to get daily bread for himself and those who were ministering to him and could not work themselves.… You must keep true humility of heart—and true humility comes not from affectation of posture or speech but from an interior humbling of the mind. — CONFERENCES 18.11

2 Thessalonians 3:10

Ambrosiaster: For when we were with you, we commanded you that if anyone is not willing to work, neither should he eat. He not only taught with words, but also encouraged and acted accordingly; for a suitable teacher is one who fulfills with actions what he teaches with words. For only then do those who are learning know that what they hear is truly so, if they do not see it being neglected by the teacher. Although the things taught are not unknown to be clearly true, if they begin to be neglected by the teacher, it will be difficult for the listeners to progress: for actions persuade more than words. Therefore, those who make progress in both work and understanding, despite negligent teachers, should be rewarded with great prizes. Thus, the purpose was for those of average or humble status in the common people to learn the extent to which they were not losing their freedom. Hence, Solomon also says: Rarely, he says, put your foot toward your friend, lest he become weary of you when he is satisfied (Prov. XXV, 17). For the one who frequently gathers at someone else’s table, being devoted to idleness, must flatter the one who feeds him; whereas our religion calls people to freedom. Therefore, if anyone refuses to eat, let them abstain from work; but because no one can live without food, let them devote themselves to the work of laboring, so that living according to their own discretion, they may be able to find favor with God. — Commentary on 2 Thessalonians

Apostolic Constitutions: Let the young persons of the Church endeavour to minister diligently in all necessaries: mind your business with all becoming seriousness, that so you may always have sufficient to support yourselves and those that are needy, and not burden the Church of God. For we ourselves, besides our attention to the word of the Gospel, do not neglect our inferior employments. For some of us are fishermen, some tentmakers, some husbandmen, that so we may never be idle. So says Solomon somewhere: “Go to the ant, thou sluggard; consider her ways diligently, and become wiser than she. For she, having neither field, overseer, nor ruler, prepareth her food in the summer, and layeth up a great store in the harvest. Or else go to the bee, and learn how laborious she is, and her work how valuable it is, whose labours both kings and mean men make use of for their health. She is desirable and glorious, though she be weak in strength, yet by honouring wisdom she is improved, etc. How long wilt thou lie on thy bed, O sluggard? When wilt thou awake out of thy sleep? Thou sleepest awhile thou liest down awhile, thou slumberest awhile, thou foldest thy hands on thy breast to sleep awhile. Then poverty comes on thee like an evil traveller, and want as a swift racer. But if thou beest diligent, thy harvest shall come as a fountain, and want shall fly from thee as an evil runagate.” And again: “He that manageth his own land shall be filled with bread.” And elsewhere he says: “The slothful has folded his own hands together, and has eaten his own flesh.” And afterwards: “The sluggard hides his hand; he will not be able to bring it to his mouth.” And again: “By slothfulness of the hands a floor will be brought low.” Labour therefore continually; for the blot of the slothful is not to be healed. But “if any one does not work, let not such a one eat” among you. For the Lord our God hates the slothful. For no one of those who are dedicated to God ought to be idle. — Constitutions of the Holy Apostles Book 2

Augustine of Hippo: In the first place, we must prove that the blessed apostle Paul wished the servants of God to perform manual labor which would merit a great spiritual reward, and to do this without seeking food and clothing from anybody but to procure these commodities for themselves by their own work. Secondly, we must show that those gospel precepts by which some monks justify not only laziness but even arrogance are not contrary to the direction and example of the apostle. Let us examine the statements made by the apostle prior to this one: “If any man will not work, neither let him eat,” and the statements which follow it, so that the meaning which St. Paul intended may be gathered from the setting of the passage. What can be said in reply to this, since, indeed, by his own example he taught what he commanded, lest later someone might be permitted to interpret this with a view to his will and not his charity. For, the Lord had directed that apostle, as preacher of the gospel, as soldier of Christ, as planter of the vineyard, as shepherd of the flock, to live by the Gospel; nevertheless, St. Paul did not accept the payment due him in order to give example to those who wished to exact unmerited compensation. — On the Work of Monks 3.4

Caesarius of Arles: We read in sacred Scripture, dearly beloved, that a holy understanding should keep those who are concerned about their soul’s salvation, as the divine Word puts it, “Holy understanding shall protect you.” If such holy understanding keeps a soul, that which is unholy not only fails to keep it but even kills it. Perhaps someone says, “Who can always be thinking of God and eternal bliss, since all men must be concerned about food, clothing and the management of their household?” God does not ask us to be free from all anxiety over the present life, for he instructs us through his apostle, “If any man will not work, neither let him eat.” The same apostle repeats the idea with reference to himself when he says, “We worked night and day so that we might not burden any of you.” Since God especially advises reasonable concern for food and clothing, so long as avarice and ambition … are not linked with it, an ordinary action or thought can be most rightly considered holy. The only provision is that those preoccupations should not be so excessive that they do not allow us to have time for God, according to the words, “The burdens of the world have made them miserable.” — SERMONS 45.1

Didache: But let every one that cometh in the name of the Lord be received, and afterward ye shall prove and know him; for ye shall have understanding right and left. If he who cometh is a wayfarer, assist him as far as ye are able; but he shall not remain with you, except for two or three days, if need be. But if he willeth to abide with you, being an artisan, let him work and eat; but if he hath no trade, according to your understanding see to it that, as a Christian, he shall not live with you idle. But if he willeth not to do, he is a Christ-monger. Watch that ye keep aloof from such. — The Didache, Chapter 12

Ignatius of Antioch: The prophets were His servants, and foresaw Him by the Spirit, and waited for Him as their Teacher, and expected Him as their Lord and Saviour, saying, “He will come and save us.” Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness; for “he that does not work, let him not eat.” For say the [holy] oracles, “In the sweat of thy face shalt thou eat thy bread.” But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing and plaudits which have no sense in them. And after the observance of the Sabbath, let every friend of Christ keep the Lord’s Day as a festival, the resurrection-day, the queen and chief of all the days [of the week]. Looking forward to this, the prophet declared, “To the end, for the eighth day,” on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,” who are “lovers of pleasure, and not lovers of God, having a form of godliness, but denying the power thereof.” — Epistle of Ignatius to the Magnesians

Ignatius of Antioch: Let no one addicted to idleness eat, lest he become a wanderer about, and a whoremonger. — Epistle of Pseudo-Ignatius to the Antiochians

John Chrysostom: Therefore also the Scripture has sent the sluggard to the ant, saying, “Go to the ant, thou sluggard, emulate his ways, and be wiser than he.” Art thou unwilling, he means, to learn from the Scriptures, that it is good to labour, and that he who will not work, neither ought he to eat? learn it from the irrationals! This also we do in our families, when those who are older, and who are considered superior, have done amiss, we bid them to attend to thoughtful children. We say, “Mark such an one, who is less than you, how earnest and watchful he is.” Do thou then likewise receive from this animal the best exhortation to industry; and marvel at thy Lord, not only because He hath made heaven and the sun, but because He hath also made the ant. For although the animal be small, it affords much proof of the greatness of God’s wisdom. Consider then how prudent the ant is, and consider how God hath implanted in so small a body, such an unceasing desire of working! But whilst from this animal thou learnest industry; take from the bee at once a lesson of neatness, industry, and social concord! For it is not more for herself than for us, that the bee labours, and toils every day; which is indeed a thing especially proper for a Christian; not to seek his own things, but the things of others. As then she traverses all the meadows that she may prepare a banquet for another, so also, O man, do thou likewise; and if thou hast accumulated wealth, expend it upon others; if thou hast the faculty of teaching, do not bury the talent, but bring it out publicly for the sake of those who need it! Or if thou hast any other advantage, become useful to those who require the benefit of thy labours! — Homily concerning the Statues 12

John Chrysostom: I do not say these things haphazardly now, but rather because many are often overly intrusive in their investigation of the needy. They examine their lineage, life, habits, vocation and the vigor of their body. They make complaints and demand immense public scrutiny for their health. For this precise reason, many of the poor simulate physical disabilities, so that by dramatizing their misfortunes they may deflect our cruelty and inhumanity. And although when it is summertime, it is terrible to make these complaints, it is not quite so dreadful. However, during the frost and the cold, for someone to become such a savage and inhuman judge and not impart any forgiveness to the unemployed, does this not involve extreme cruelty? “Therefore, what did Paul ordain by law,” they say, “when he said to the Thessalonians, ‘If any one does not wish to work, neither let him eat’?” So that you, too, may also hear these things, you should discuss the words of Paul not only with the poor individual but even with yourself. For the laws of Paul are laid down not only for the poor but also for all. Let me say something burdensome and grievous. I know that you will grow angry. Nevertheless, I will say it; for I do not say it to strike you but to correct you. We criticize them for their laziness, something which is worthy of forgiveness for the most part. However, we too often do things which are even more grievous than any laziness.… Therefore, when you say, “What then shall we say to Paul?” converse with yourself, too, and say these things not only to the poor. Read not only the threat of punishment but also Paul’s admonition to forgiveness, for the one who said, “If anyone does not wish to work, neither let him eat,” added, “And you, brothers, do not lose heart in doing good.” — ON REPENTANCE AND ALMSGIVING 10.6.23-24

John Chrysostom: “For even when we were with you, this we commanded you, If any will not work, neither let him eat.”

See how in the former Epistle indeed he discourses somewhat more mildly concerning these things; as when he says, “We beseech you, brethren,-that ye would abound more and more-and that ye study”-and nowhere does he say, “we command,” nor “in the Name of our Lord Jesus Christ,” which was fearful and implied danger, but that “ye abound,” he says, and “study,” which are the words of one exhorting to virtue; “that ye may walk honestly” (becomingly), he says. But here is nothing of this kind, but “if any one will not work,” says he, “neither let him eat.” For if Paul, not being under a necessity, and having a right to be idle, and having undertaken so great a work, did nevertheless work, and not merely work, but “night and day,” so that he was able even to assist others,-much more ought others to do this. — Homily on 2 Thessalonians 5

Tertullian: (This being then an unquestionable position, I ask) which God has the greater fight to be angry? He, as I suppose, who from the beginning of all things has given to man, as primary witnesses for the knowledge of Himself, nature in her (manifold) works, kindly providences, plagues, and indications (of His divinity), but who in spite of all this evidence has not been acknowledged; or he who has been brought out to view once for all in one only copy of the gospel-and even that without any sure authority-which actually makes no secret of proclaiming another god? Now He who has the right of inflicting the vengeance, has also sole claim to that which occasions the vengeance, I mean the Gospel; (in other words, ) both the truth and (its accompanying) salvation. The charge, that “if any would not work, neither should he eat,” is in strict accordance with the precept of Him who ordered that “the mouth of the ox that treadeth out the corn should not be muzzled. — Against Marcion Book V

2 Thessalonians 3:11

Cyril of Alexandria: There are some other men going about, as they say, pretending only to devote themselves to prayer and doing no work, making piety a pretext for cowardice and a means of gaining a living, but not thinking rightly. Let them say that they are better even than the holy apostles who worked when opportunity gave them time for it, and they were exhausted for the word of God. How did they miss reading the holy Paul writing to certain people, “For I hear that some among you are living irregularly, doing no work but busy at meddling.” The church does not admit those who do this. It is necessary without doubt that those who live a quiet life in the monasteries pray continually. But it does no harm and rather is exceedingly helpful to work so that he who accepts the labors of others for his own need may not be found to be burdensome to others. It might be possible from his labors to relieve the widow and the orphan and some of the weak ones of his brothers. — LETTERS 83.7

John Chrysostom: “For we hear of some that walk among you disorderly, that work not at all, but are busybodies.”

This indeed he says here; but there, in the first Epistle, he says, “that ye may walk honestly towards them that are without.” On what account? Perhaps there was as yet no such thing. For upon another occasion also admonishing, he says, “It is more blessed to give than to receive.” But the expression, “walk honestly” has no reference to disorder; wherefore he added, “that ye may have need of nothing.” And here he sets down another necessity, for thus doing what was honorable and good towards all. (For as he proceeds, he says, “be not weary in well doing.”) For certainly he that is idle and yet able to work must needs be a busybody. But alms are given to those only who are not able to support themselves by the work of their own hands, or who teach, and are wholly occupied in the business of teaching. “For thou shalt not muzzle the ox,” he says, “when he treadeth out the corn.” “And the laborer is worthy of his hire.” So that neither is he idle, but receives the reward of work and great work too. But to pray and fast being idle, is not the work of the hands. For the work that he is here speaking of is the work of the hands.

“That work not at all, but are busybodies. Now them that are such we command and exhort through our Lord Jesus Christ.”

Because he had touched them severely, wishing to render his discourse more mild, he adds, “through the Lord,” again what is authoritative and fearful.

“That with quietness,” he says, “they work, and eat their own bread.”

For why has he not said, But if they are not disorderly let them be maintained by you; but requires both, that they be quiet, and that they work? “That they may eat their own bread,” says he, not that of another. — Homily on 2 Thessalonians 5

2 Thessalonians 3:12

Ambrosiaster: So we ask and encourage those who have this kind of life in the Lord Jesus Christ to work quietly and earn their own food. In order to persuade them more easily, he urges them by invoking the name of the Lord Jesus Christ to obey what is beneficial for them. — Commentary on 2 Thessalonians

Basil of Caesarea: This we must also keep in mind—that he who labors ought to perform his task not for the purpose of ministering to his own needs but that he may accomplish the Lord’s command, “I was hungry and you gave me to eat,” and so on. To be concerned for oneself is strictly forbidden by the Lord in the words, “Be not concerned for your life, what you shall eat, nor for your body, what you shall put on,” and he adds, “for the heathens seek after all these things.” Everyone, therefore, in doing his work, should place before himself the aim of service to the needy and not his own satisfaction. Thus, he will escape the charge of self-love and receive the blessing for fraternal charity from the Lord, who said, “As long as you did it to one of these, the least of my brothers, you did it to me.” Nor should anyone think that the apostle is at variance with our rule when he says, “that working they would eat their own bread.” This is addressed to the unruly and indolent, and means that it is better for each person to minister to himself at least and not be a burden to others than to live in idleness. — THE LONG RULES, Q.42.R

Thietland of Einsiedeln: Why does he direct them to eat their bread in silence? Plainly, lest they lose by immoderation of language the work which they acquired for their sustenance and that of others.

2 Thessalonians 3:13

John Chrysostom: “But ye, brethren, be not weary in well doing.”

See how immediately the fatherly heart was overcome. He was not able to carry out his reproof farther, but again pitied them. And see with what discretion! He has not said, But pardon them, until they are amended; but what? “But ye, be not weary in well doing.” Withdraw yourselves, he says, from them, and reprove them; do not, however, suffer them to perish. In that case, he says, I have spoken of a mild remedy, that you withdraw yourselves from him, that is, do not partake with him in free conversation; show that you are angry. This is no little matter. For such is the reproof that is given to a brother, if we wish really to amend him. We are not ignorant of the methods of reproof. — Homily on 2 Thessalonians 5

2 Thessalonians 3:14

John Chrysostom: “And if any man obeyeth not our word by this Epistle.” He has not said, He that disobeys, disobeys me, but “note that man.” This is no slight chastisement. “Have no company with him.” Then again he says, “that he may be ashamed.” And he does not permit them to proceed farther. For as he had said, “if any does not work neither let him eat” fearing lest they should perish by hunger, he has added, “But in doing good, be not ye weary.” Thus having said, “Withdraw yourselves, and have no company with him,” then fearing lest this very thing might cut him off from the brotherhood-for he who gives himself up to despair will quickly be lost if he is not admitted to freedom of conversation-he has added. — Homily on 2 Thessalonians 5

Shepherd of Hermas: Wherefore if any one persists in such deeds, and repents not, withdraw from him, and cease to live with him, otherwise you are a sharer in his sin. Therefore has the injunction been laid on you, that you should remain by yourselves, both man and woman, for in such persons repentance can take place. But I do not,” said he, “give opportunity for the doing of these deeds, but that he who has sinned may sin no more. But with regard to his previous transgressions, there is One who is able to provide a cure; for it is He, indeed, who has power over all.” — Shepherd of Hermas, Commandment 4

Tertullian: Why, do you yourself, when introducing into the church, for the purpose of melting the brotherhood by his prayers, the repentant adulterer, lead into the midst and prostrate him, all in haircloth and ashes, a compound of disgrace and horror, before the widows, before the elders, suing for the tears of all, licking the footprints of all, clasping the knees of all? And do you, good shepherd and blessed father that you are, to bring about the (desired) end of the man, grace your harangue with all the allurements of mercy in your power, and under the parable of the “ewe” go in quest of your goats? do you, for fear lest your “ewe” again take a leap out from the flock-as if that were no more lawful for the future which was not even once lawful-fill all the rest likewise full of apprehension at the very moment of granting indulgence? And would the apostle so carelessly have granted indulgence to the atrocious licentiousness of fornication burdened with incest, as not at least to have exacted from the criminal even this legally established garb of repentance which you ought to have learned from him? as to have uttered no commination on the past? no allocution touching the future? Nay, more; he goes further, and beseeches that they “would confirm toward him affection,” as if he were making satisfaction to him, not as if he were granting an indulgence! And yet I hear (him speak of) “affection,” not “communion; “as (he writes) withal to the Thessalonians “But if any obey not our word through the epistle, him mark; and associate not with him, that he may feel awed; not regarding (him) as an enemy, but rebuking as a brother.” Accordingly, he could have said that to a fornicator, too, “affection” only was conceded, not “communion “as well; to an incestuous man, however, not even “affection; “whom he would, to be sure, have bidden to be banished from their midst -much more, of course, from their mind. — On Modesty

2 Thessalonians 3:15

Augustine of Hippo: Here it is as though doves are quarreling together. The apostle said, “If anyone fails to obey our word by this letter, mark that person and do not mix with him.” There’s the quarrel. But notice how it’s a quarrel of doves, not of wolves. He immediately added, “And do not regard him as an enemy, but rebuke him as a brother.” A dove is loving even when it is beating; a wolf hates even when it is being charming. — SERMONS 64.3

Augustine of Hippo: It is true that some take the phrase “from your midst” to mean that each one is to expel the wickedness out of oneself in order to be good. But, no matter how it is interpreted, whether that the wicked in the church are checked by the severity of excommunication or whether each one by self-blame and self-discipline drives wickedness out of himself, there can be no misunderstanding of the teaching of the apostle in the passage of Scripture just quoted: we are to refrain from association with brothers who are accused of any of the vices mentioned above, that is, with those who are notoriously scandalous. With what intention and with what charity this merciful severity is to be administered is evidenced not only by his statement, “that his spirit may be saved in the day of our Lord Jesus Christ,” but appears elsewhere even more clearly where he says, “if anyone does not obey our word by this letter, note that man and do not associate with him, that he may be put to shame. Yet do not regard him as an enemy, but admonish him as a brother.” — FAITH AND WORKS 2-3

Gregory the Dialogist: Whence the same apostle again admonishes his disciples, saying, “If any man obey not our word, note that man by this epistle; and have no company with him, that he may be confounded.” And straightway he added, “Yet count him not as an enemy, but reprove him as a brother.” As if to say, Break ye outward peace with him, but guard in your heart’s core internal peace concerning him; that your discord with him may so smite the mind of the sinner that peace depart not from your hearts even though denied to him. — The Book of Pastoral Rule, Part 3, Chapter 22

John Chrysostom: What then doth he mean when he saith, “If any obeyeth not our word by this epistle, note that man, that ye have no company with him?” In the first place, he saith this of brethren, however not even so without limitation, but this too with gentleness. For do not thou cut off what follows, but subjoin also the next clause: how, having said, “keep no company,” he added, “yet count him not as an enemy, but admonish him as a brother.” Seest thou how he bade us hate the deed that is evil, and not the man? For indeed it is the work of the devil to tear us asunder from one another, and he hath ever used great diligence to take away love that he may cut off the way of correction, and may retain him in error and thee in enmity, and thus block up the way of his salvation. For when both the physician hates the sick man and flies from him, and the sick man turns away from the physician, when will the distempered person be restored, seeing that neither the one will call in the other’s aid, nor will the other go to him?

But wherefore, tell me, dost thou at all turn away from him and avoid him? Because he is ungodly? Truly for this cause oughtest thou to welcome and attend him, that thou mayest raise him up in his sickness. But if he be incurably sick, still thou hast been bidden to do thy part. Since Judas also was incurably diseased, yet God left not off attending upon him. Wherefore, neither do thou grow weary. — Homily on 1 Corinthians 33

John Chrysostom: “Yet count him not as an enemy, but admonish him as a brother.”

By this he shows that he has assigned a heavy punishment against him, in depriving him of freedom of conversation.

For if to be a receiver even with many others is worthy of disgrace, when they even reprove whilst they offer it, and withdraw themselves, how great is the reproach, quite sufficient to sting the soul. For if only giving rather tardily, and with murmuring, they inflame the receivers-for tell me not of impudent beggars, but of the faithful-if they were to reprove whilst they give, what would they not do? to what punishment would it not be equal? We do not do so, but as if we had been greatly injured, we so insult and turn away from those who beg of us. Thou dost not give, but why dost thou also grieve him? “Admonish them,” he says, “as brethren,” do not insult them as enemies. He who admonishes his brother, does it not publicly. He does not make an open show of the insult, but he does it privately and with much address, and grieving, as hurt, and weeping and lamenting. Let us bestow therefore with the disposition of a brother, let us admonish with the good will of a brother, not as if we grieved at giving, but as if we grieved for his transgressing the commandment. — Homily on 2 Thessalonians 5

Polycarp of Smyrna: I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness, and that ye be chaste and truthful. “Abstain from every form of evil.” For if a man cannot govern himself in such matters, how shall he enjoin them on others? If a man does not keep himself from covetousness, he shall be defiled by idolatry, and shall be judged as one of the heathen. But who of us are ignorant of the judgment of the Lord? “Do we not know that the saints shall judge the world?” as Paul teaches. But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended in the beginning of his Epistle. For he boasts of you in all those Churches which alone then knew the Lord; but we [of Smyrna] had not yet known Him. I am deeply grieved, therefore, brethren, for him (Valens) and his wife; to whom may the Lord grant true repentance! And be ye then moderate in regard to this matter, and “do not count such as enemies,” but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves. — Epistle to the Philippians 11

2 Thessalonians 3:16

Ambrosiaster: But God himself, the God of peace, grant you peace always in every place. The Lord be with you all. Always, with a good wish, he accompanies them, like dearest children, always desiring to remain in peace with them, which is the guide to eternal life. For the Lord has promised to be with those who are peaceable. — Commentary on 2 Thessalonians

John Chrysostom: “Now the Lord of peace Himself give you peace at all times in all ways.”

See how, when he mentions the things that are to be done, he sets his mark upon them by prayer, adding prayer and supplication, like certain marks set upon things that are laid up. “Give you peace,” he says, “at all times, in all ways.” For since it was likely that contentions would arise from these things, those men becoming exasperated, and the others not supplying such persons so readily as formerly, he with good reason now offered this prayer for them, saying, “Give you peace at all times.” For this is what is sought, that they may ever have it. “In every way,” says he. What is, “in every”? So that they may have no occasion of contention from any quarter. For everywhere peace is a good thing, even towards those who are without. For hear him elsewhere saying, “If it be possible, as much as in you lieth, be at peace with all men.” For nothing is so conducive to the right performance of the things which we wish, as to be peaceable and undisturbed, and to be free from all hatred, and to have no enemy. “The Lord be with you all.” — Homily on 2 Thessalonians 5

2 Thessalonians 3:17

Haimo of Auxerre: At the end of every letter he wrote his name both in Hebrew letters and in the Greek, lest what may come from one of the false apostles may be allowed to corrupt them.

John Chrysostom: Whence then shall we know them, he says? For this very reason, he added, “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.” He does not here mean, that this is the token,-for it is probable that others also imitated this,-but that I write the salutation with mine own hand, as is the custom also now among us. For by the subscription the writings of those who send letters are made known. — Homily on 2 Thessalonians 1

John Chrysostom: “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.”

This he says that he writes in every Epistle, that no one may be able to counterfeit them, his subscription being subjoined as a great token. And he calls the prayer a salutation, showing that everything they then did was spiritual; even when it was proper to offer salutation, the thing was attended with advantage; and it was prayer, not merely a symbol of friendship. With this he began, and with it he ended, guarding with strong walls what he had said elsewhere, and laying safe foundations, he brought it also to a safe end. “Grace be unto you and peace,” he says; and again, “The grace of our Lord Jesus Christ be with you all. Amen.” This the Lord also promised, saying to His disciples, “Lo, I am with you alway, even unto the end of the world.” But this takes place when we are willing. For He will not be altogether with us, if we place ourselves at a distance. “I will be with you,” He says, “always.” Let us not therefore drive away grace. — Homily on 2 Thessalonians 5