2 Thessalonians 3

"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

"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."

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

"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

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

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

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

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

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.

He himself had previously prayed for them, that they might be established in the faith; now he asks them to pray for him, not asking that he not be subjected to dangers (for he had devoted himself to this), but that "the word of the Lord may spread and be glorified." Here the request is joined with praise: "as," he says, "among you," so that all might likewise submit to it, as you did. Thus the apostle asks nothing for himself personally, but everything for God's sake.

Commentary on 2 Thessalonians

Above, he instructed them about what will happen in the last days. Here he instructs them about certain things that they particularly needed to do. And first, he sets out his instruction; second, the conclusion of the epistle, at "now may the God of peace himself." And first he advises them about how they should relate to himself; second, he says what he is confident about concerning them, at "but God is faithful"; third, how they should relate to others who walk in a disorderly manner, at "and we charge you." Concerning the first, first, he speaks of prayer; second, what should be asked for in prayer, at "that the word of God."

He says, therefore, "for the rest," since you are sufficiently instructed, "pray for us." "I beseech you therefore, brethren, by our Lord Jesus Christ and by the love of the Holy Spirit, to help me by your prayers to God on my behalf" (Rom 15:30). And this is his due, because those in authority have the duty of tending to the advantage of the flock. "Remember those who are put over you, who have spoken to you the word of God" (Heb 13:7).

Second, he states what should be prayed for, namely, that impediments to preaching be removed; and so he says "that the word of God may run." Since it cannot be entirely impeded, but can be slowed down, he says "run." "Praying at the same time for us, that the Lord may open to us a gate for the word, to speak the mysteries of Christ" (Col 4:3). Likewise that it "may be glorified," namely by a clear and lucid exposition, among the simple and among the wise, "even as among you." "I am a debtor both to the wise and to the foolish" (Rom 1:14). "The learning of the wise is easy" (Prov 14:6). And also 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 your servants to speak your word with all confidence" (Acts 4:29).

Commentary on 2 Thessalonians

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"

Dogmatical and Historical Fragments

"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

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

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

For the crafty Tempter, the Devil, delights greatly 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 Spirit to prevent Christian knowledge from being perverted by the Devil’s falsehoods.

The Apostle speaks of those who objected to his preaching and were hostile to the dogmas of the faith, such as Alexander the coppersmith. He hinted at this by saying: "for faith is not in all," that is, not all believe, but only the worthy. Just as if someone were to say that not all are deemed worthy to serve in the imperial army, but only those fit for it. At the same time he also encourages them, presenting them as having such boldness before God that their prayer can contribute to the success of the preaching of their very teacher. He subtly gives them to understand also about the dangers inflicted upon him by those who opposed the word. And it is no small consolation for them that Paul, being so great, was still struggling with dangers.

Commentary on 2 Thessalonians

And second, it is necessary to pray for the preachers that they may be freed "from importunate and evil men," namely from false apostles, who are importunate in arguing and evil in deceiving. Or from persecutors, who pondered wickedness in their hearts. And the reason for this prayer is that "not all men have faith," for although they seem to have it, nonetheless they do not have true faith. "Lord, who has believed what we have heard?" (Isa 53:1). "Not all obey the Gospel" (Rom 10:16).

Commentary on 2 Thessalonians

3–4

"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

Above he said: God "chose you" "for salvation," meaning: chose for Himself. So then, faithful, that is, true is God, and He will undoubtedly accomplish what He began; and He will strengthen you, as we prayed, so that you will no longer be shaken, and He will preserve you, so that Satan will not overcome you.

Commentary on 2 Thessalonians

Then when he says "but God is faithful," he sets out the confidence he has concerning them. And first, he does this; second, he prays for them, at "and may the Lord."

Now his confidence depends on the one who gives grace and on men who have free will, that they may be directed by grace. He says first, on the side of God: I have confidence 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. "God himself will perfect, confirm, and establish you" (1 Pet 5:10). "And 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 the good of those who love God" (Rom 8:28).

Commentary on 2 Thessalonians

But God is faithful: That is, He always fulfills His promises. He will strengthen you: That is, against the deceptions of the false apostles. and he will guard you from evil: Especially while under persecution and tyrrany.

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

Because they had deserved it, Paul was confident that they would be kept safe by the protection of God, and so he did not doubt that they would do the things which he preached for them in the name of the Lord.

After the apostle prayed for the Thessalonians and said: God is faithful and will certainly complete the work of salvation begun in you, but lest you think that everything depends only on God and therefore give yourselves over to laziness, he now requires cooperation on their part as well, as if saying: God is faithful and will undoubtedly fulfill His work, but on the condition that you also labor. Notice the wisdom of the apostle. He did not simply say: "we are confident about you," but "in the Lord," that is, we trust in the loving-kindness of God, that it will fill you with strength, in order to show them that everything depends on God. And he did not simply say: "we are confident in the Lord," but: "about you," and: "you do and will do," so that they, attributing everything to God, would not become lazy. One must entrust everything to God, but in such a way as to act oneself as well. He was not satisfied to say: "you do," but added: "you will do," showing that we must be zealous for virtue until our very last breath.

Commentary on 2 Thessalonians

Second, on their side he says "and we have confidence concerning you," brothers, namely based on the grace you have received, but "in the Lord," not in your own strength. "We have confidence in you, beloved, of things better and nearer to salvation" (Heb 6:9). "That the things which we command, you both do and will do," i.e., that you will persevere. "All the words that the Lord has spoken we will do" (Exod 24:7).

Commentary on 2 Thessalonians

We are convinced that action taken by one or two pious men is done through the counsel of the Spirit. Since there is no human motive placed before their eyes, and saintly men are moved to action not with an aim of personal advantage but after having proposed to themselves what is pleasing to God, it is evident that it is the Lord who directs their hearts. And whenever spiritual men are the initiators of plans, and the people of the Lord follow them in harmony of thought, who will doubt that the plan has been arrived at in communion with our Lord Jesus Christ, who poured out his blood for the churches?

Letters 229

"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

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.

Again he prays for them, showing his care for them. Since he intended to reproach some of them, he first softens their hearts, to show that he gives them that instruction out of great love. And so he said: "The Lord direct your hearts," that is, may He cause them to go on the right path and not turn aside from it. For many things lead one astray from the right path of love: both covetousness, and vainglory, and sorrows, and temptations. These and many other things do not allow us to walk toward the love of God and to love Him as we ought. And the words "into the patience of Christ" understand either thus: that we may endure as He endured, or thus: that we may wait for Christ with patience and not despair, but firmly believe that He will fulfill what He promised. Having spoken of patience, the apostle hinted at sorrows. And he joined patience with love because to love God means to endure all things for His sake, without murmuring, with good cheer. By "the Lord" understand here "the Spirit," as Basil the Great noted.

Commentary on 2 Thessalonians

Then when he says "and may the Lord," he prays for them, saying "may the Lord direct your hearts," namely that you may reach the goal. "It belongs to man to prepare his soul, but to direct the tongue belongs to the Lord" (Prov 16:1). And a little further down it says, "a man's heart arranges his way, but the Lord directs his steps" (Prov 16:9), namely, to his destined reward. And this is why he says, "may the Lord direct your hearts," not only our exterior works, and this "in the charity of God."

Now there are two things through which we advance on the way of salvation, namely 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 goal of the precept is love" (1 Tim 1:5). Neither is patience good except through Christ. "In patience you will possess your souls" (Luke 21:19). "Blessed are you when men speak evil of you" (Matt 5:11). And this is why he says "and the patience of Christ," i.e., endurance of bad things for Christ's sake, or after his example. "Christ has suffered for you, leaving you an example" (1 Pet 2:21).

Commentary on 2 Thessalonians

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.

Against Heresies Book 3

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

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

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

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

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

“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

[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

Since every congregation not everyone is obedient to the word of doctrine and some prefer their own pleasure and determination, not that of the law, Paul directs the Thessalonians to turn away from them so that they will realize their error. *A brother who is caught doing such things the bishop can bar him not only from the Sacraments but also from common intercourse with his fellows, so that when he is avoided by them he may feel ashamed and repent.

"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

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

We have often said that by "charge" Paul means a more strict instruction. So also in the present case, giving a more strict instruction, he says: it is not we who command, but Christ. For what I say, He says. And He nowhere commanded to give oneself over to idleness.

That is, to withdraw from everyone who lives disorderly, that is, without occupation, whether he be rich, or poor, or holy. For those who refuse useful pursuits usually quickly fall into idle talk and indifference. And this is precisely disorder. In what way? In this way: whoever does nothing goes out of the order (rank) established by the teacher. Therefore the apostle adds the following.

The tradition which I handed down to you in my actions, having become a pattern for you, for properly speaking this is tradition.

Commentary on 2 Thessalonians

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

He says, therefore: Thus you live, and thus we have confidence, but because there are some wicked men among you, "we charge you, brethren," namely, you perfect, "in the name of our Lord Jesus Christ." For this has to do with prelates. "Announce to my people their wicked doings, and to the house of Jacob their sins" (Isa 58:1). "I will require of you the blood of that man" (Ezek 3:18).

There follows the rule: "that you withdraw yourselves from every brother walking disorderly and not according to the tradition which they have received of us." The practice of avoiding wicked men was introduced in the church to prevent weaker men from being contaminated by associating with them. "Whoever touches pitch shall be defiled by it" (Sir 13:1). "A little leaven leavens the whole lump" (1 Cor 5:6). And for the healing of the sinner, so that his embarrassment might lead to his salvation. "There is an embarrassment that leads to sin, and there is an embarrassment that leads to glory" (Sir 4:25). And this should not be done indiscriminately, but with deliberation and maturity. "Gather yourselves, and by my spirit with the power of the Lord Jesus deliver such a man to Satan for destruction" (1 Cor 5:4). And thus it says here "that you withdraw yourselves."

But excommunication should only be inflicted because of some sin, because it says here "disorderly." And this is when something is evil in itself and against the order of the natural law, as the Gloss explains. "But let all things be done decently and according to order" (1 Cor 14:40). "All things that are from God are ordered" (Rom 13:1). Or because it is forbidden and against the teaching of the church. Hence he says "and not according to the tradition which they have received of us"; "hold the traditions, which you have learned, whether by word or by our epistle" (2 Thess 2:15).

Commentary on 2 Thessalonians

7–8

"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."

"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."

Homily on 2 Thessalonians 5

A teacher demonstrates great confidence if he uses his own good actions to reprove his disciples. And so Paul writes, “For yourselves know how you ought to imitate us.” And he ought to be a teacher more of life than of the word. Let no one think that Paul says this because of a boastful heart. The necessity of the situation in Thessalonica drove him to speak this way, with a view to the advantage of the entire community.

Homilies on First Thessalonians 5

Then when he says "for you yourselves," he explains the last thing he said, namely "according to the tradition," showing what this tradition is and how they received it. Now the tradition is that they were not idle or curious. And first, he shows how they received it by example; second, how they received it by word. And first, he shows that he avoided troublesomeness; second, how he did so; third, he gives the reason.

He says, therefore, "you yourselves know" the tradition that you received, because prelates should not be imitated in every respect but in those things that are according to the rule of Christ. "Be imitators of me, even as I am of Christ" (1 Cor 4:16). And in what respect? "For we were not disorderly among you." For the Thessalonians were very generous. "Concerning the love of the brotherhood I have no need to write to you, for you yourselves have learned from God to love one another" (1 Thess 4:9). And for this reason poor people were living in leisure, and because of their leisure they devoted themselves to undue activities that did not pertain to them. And this was troublesomeness. And this is why he says "we were not disorderly." "And that you endeavor to be quiet" (1 Thess 4:11).

Commentary on 2 Thessalonians

For you yourselves know: That is, knowing from experience.

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

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

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.

There would have been nothing wrong if he had accepted food from them for his health, because he gave them spiritual food for their souls, which also obtained for them an immortal body with glory. But there is complete freedom when someone is content with his own food and does not depend on anyone else for nourishment or money.

Perhaps someone will dare to think or say that the apostle Paul did not attain the perfection of those who, leaving all behind, followed Christ. The reason for entertaining such a thought would be because Paul procured his own substance by his own hands in order that he might not burden anyone of those to whom he was preaching the gospel. Thus the words he says, “I have labored more than all of them,” have all been fulfilled, and he added, “Yet not I, but the grace of God with me.” We can only ascribe Paul’s ability both to preach and support himself financially to the grace of God at work in his mind and body. He neither ceased from preaching the gospel nor did he, as his detractors, support himself financially from the gospel.

Tractates on John 122.3

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

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

We did not behave disorderly, that is, we did not remain in idleness. By "disorderliness" the apostle here means doing nothing, as he did above. For God ordained that man should be in labor, and for this purpose furnished him with members suited to it; so that whoever remains idle steps out of the order of God. Note that the apostle called "free bread" what he received as sustenance from them. But it was not free, because he was preaching. And the laborer is worthy of his sustenance.

Pay attention to the intensification of the speech. If those whom we have taught something do not honor us for God's sake, we become indignant, as if we had received the most grievous insult.

Especially burdensome is to take from one's listeners. In the present case, this is precisely what the apostle is speaking about, because the Thessalonians were poor.

Commentary on 2 Thessalonians

"Neither did we eat any man's bread for nothing: but in labor and in toil we worked night and day, lest we should be chargeable to any of you," because he labored with the work of his hands. "You yourselves know that these hands ministered to my necessities, and to those who were with me" (Acts 20:34). "She has not eaten her bread idle" (Prov 31:27). "You know that I have never accepted so much as a donkey from them" (Num 16:15). "But in labor and toil," not just a little, but "night and day," i.e., continually, because sometimes he had to preach and teach and the rest of his time he devoted to work, "lest we should be chargeable to any of you." "What have you had less than the others, except that we did not burden you?" (2 Cor 12:13)

Commentary on 2 Thessalonians

The Apostle had the right not to labor, since he was occupied with a more important task, preaching, and to be fed at the expense of his disciples; however, out of his goodness he labored and fed both himself and those with him, in order to teach this to his disciples as well.

Commentary on 2 Thessalonians

Then when he says "not as if," he gives the reason he worked with his own hands. Here he first sets aside a false reason, and, second, he gives the true reason.

It would be a false explanation of his manual labor to say that he was not permitted to receive some payment from them. And so he says "not as if we did not have power," nay, rather, we did have power to live off of what was received from the faithful. "He who serves the altar partakes of the altar" (1 Cor 9:13). "The workman deserves his food" (Matt 10:10). "Thus the Lord also ordained those who announce the Gospel to live from the Gospel" (1 Cor 9:14). And so based on the Gospel there are two kinds of men who have power to live off of what they receive from others, namely those who serve at the altar and those who preach.

Then when he says "but that we," he sets out the real reason. For we find two reasons why the Apostle worked with his hands, one among the Corinthians and another here. For the Corinthians were greedy and would have born with him only reluctantly, as is said there. But the reason why he worked here was their laziness, and so he says "that we might give ourselves as a pattern," namely of working. "Be an example to the faithful in word, in way of life, in love, in faith, in chastity" (1 Tim 4:12). "Being made patterns for the flock" (1 Pet 5:3).

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

A fourth reason was so that, like the monks of Egypt, they might not be idle. "Idleness teaches great wickedness" (Sir 33:29). Hence those who are not engaged in some duty, either of studying or of reading, put themselves in danger when they live in idleness.

Commentary on 2 Thessalonians

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

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

(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 5

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

Then, too, while we were with you, we insisted on this to you Paul not only taught with words but encouraged others by his deeds. It is the sign of a perfect teacher when he backs up his teaching with deeds. Those who learn know what they are hearing is true if they see that these things are not neglected by their teacher. Even if they know that what they are being taught is obviously true, if they see that it is ignored by their teacher, it will make little impression on his hearers, because actions speak louder than words.

that if anyone was not willing to work, neither should he eat Whoever dines often at someone else's house is given over to idleness and must flatter the person who is feeding him, but our religion calls people to freedom. So Paul says that if someone refuses to eat then he does not have to work, because nobody can live without food, everyone should strive to live independently and in that way please God.

Let no one addicted to idleness eat, lest he become a wanderer about, and a whoremonger.

Epistle of Pseudo-Ignatius to the Antiochians

Therefore also the Scripture has sent the sluggard to the ant, saying, “Go to the ant, you sluggard, emulate his ways, and be wiser than he.” Are you unwilling, he means, to learn from the Scriptures, that it is good to labor, and that he who will not work neither should eat? Learn it from the irrational beasts! We do the same in our families, urging those who have erred—though they be older and considered superior—to observe thoughtful children. We say, “Note how earnest and watchful this child is, though he is younger than you.” In the same way learn from the ant the best exhortation to hard work. Marvel at your Lord, not only because he has made heaven and the sun, but because he has also made the ant. For although the ant is small, it proves the greatness of God’s wisdom. Consider, then, how prudent the ant is. Consider how God has implanted in so small a body such an unceasing desire for work! But while you learn the lesson of hard work from the ant, learn from the bee a lesson of neatness, industry and social concord! For the bee labors more for us than for herself, working every day. This is indeed a thing especially proper for a Christian, not to seek his own welfare, but the welfare of others. As, then, the bee travels across the meadows that she may prepare a banquet for another, so also O man, you do likewise. And if you have accumulated wealth, spend it on others. If you have the ability to teach, do not bury the talent, but bring it out publicly for the sake of those who need it! Or if you have any other advantage, become useful to those who reap the benefit of your labors.

Homilies Concerning the Statues 12.2

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

"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

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

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

"Among you" (προς υμάς) instead of "with you" (μετ υμών). In the first epistle the apostle discusses this leniently, but here more strictly. For if he himself labored day and night, though he had no need to, then all the more should others have done the same.

Commentary on 2 Thessalonians

Above, the Apostle shows what he taught them by his own example, namely that they should not be troublesome but should work. Here he shows how he handed this on to them by words and deeds when he was with them. Hence he says "when we were with you," as though to say: In order to give you a pattern to follow, we did what we taught, since "this we declared to you: that if any man will not work, neither let him eat." As the Gloss says, and as Augustine says in his book De Operibus Monachorum, some twisted these words to say that servants of God are not permitted to work with their hands, on account of what is said in Matthew: "be not anxious" (Matt 6:34). For they said that this work belongs to an anxious way of life. And because of this, they interpreted this passage as referring to spiritual works, as though 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 declared" that we acted this way, namely with labor and weariness.

But what does he mean when he says "if any man will not work, neither let him eat"? Is this a counsel or a precept? And it seems to be a precept, because it says below, "and if any man does not obey our word by this epistle, note that man and do not keep company with him." Therefore all are bound to work with their hands. Therefore whoever does not work with his hands, but stands about idle, sins mortally.

I respond. One should say that it is a precept, but something can be laid down as a precept in two ways: either simply, or given a certain condition. Whatever is necessary for salvation is laid down as a precept simply; and these are works of the virtues. But something can be laid down as a precept under a certain condition when, for example, the situation is such that without manual labor a precept cannot be kept. Now it is a precept for man that he sustain his own body, for otherwise he commits homicide against himself. "Eat of every tree of paradise" (Gen 2:16). Therefore a man is bound by precept to nourish his body, and we are similarly bound to everything without which the body cannot live. So anyone who does not have some other means of lawfully sustaining his body, whether it be possessions, or a lawful business, is bound to work, lest he turn to thievery. "Whoever was a thief, let him steal no more, but rather labor by working with his own hands" (Eph 4:28). It is therefore a precept when a man cannot otherwise lawfully live. Hence he says "if any man will not work, neither let him eat." Therefore one of two things is necessary for a man to be able to eat, namely that he either have possessions or that he lawfully obtain them. "You shall eat the works of your hands" (Ps 127:2). "Work with your hands, as we commanded you" (1 Thess 4:11).

Commentary on 2 Thessalonians

All the same, the New Testament, without going into details, gives us a pretty clear hint of what a fully Christian society would be like. Perhaps it gives us more than we can take. It tells us that there are to be no passengers or parasites: if man does not work, he ought not to eat. Every one is to work with his own hands, and what is more, every one's work is to produce something good: there will be no manufacture of silly luxuries and then of sillier advertisements to persuade us to buy them. And there is to be no 'swank' or 'side', no putting on airs. To that extent a Christian society would be what we now call Leftist. On the other hand, it is always insisting on obedience—obedience (and outward marks of respect) from all of us to properly appointed magistrates, from children to parents, and (I am afraid this is going to be very unpopular) from wives to husbands. Thirdly, it is to be a cheerful society: full of singing and rejoicing, and regarding worry or anxiety as wrong. Courtesy is one of the Christian virtues; and the New Testament hates what it calls 'busybodies'.

If there were such a society in existence and you or I visited it, I think we should come away with a curious impression. We should feel that its economic life was very socialistic and, in that sense, 'advanced', but that its family life and its code of manners were rather old fashioned—perhaps even ceremonious and aristocratic. Each of us would like some bits of it, but I am afraid very few of us would like the whole thing. That is just what one would expect if Christianity is the total plan for the human machine. We have all departed from that total plan in different ways, and each of us wants to make out that his own modification of the original plan is the plan itself. You will find this again and again about anything that is really Christian: every one is attracted by bits of it and wants to pick out those bits and leave the rest. That is why we do not get much further: and that is why people who are fighting for quite opposite things can both say they are fighting for Christianity.

Mere Christianity, Book 3, Ch. 3 - Social Morality

11–12

"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

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

Since our mind is in constant motion, when we do not occupy it with needful matters, it gives itself over to unseemly matters, as was said above, and begins to busy itself with prying into how others live, and from there passes into gossip, idle talk, and empty chatter. Therefore, one ought to labor, working with one's own hands. He who has the strength to work but gives himself over to idleness should not even ask for alms. You will say: I pray and I fast. But that is not the work of the hands. You can have manual labor alongside these things. And if you are negligent in this, you are subject to judgment as a lover of idleness. They will say: why then is the one who teaches not compelled to work? He has a more important and more difficult work, which does not allow him to engage in manual labor. But upon you, a private person, no such obligation rests, and you sin by being negligent about labor.

Commentary on 2 Thessalonians

Then when he says "for we have heard," he says why this precept is necessary, for the Apostle says this not so much on the basis of a duty to teach as because of the people's fault. And so first, he sets out the sin that makes the precept necessary; second, he applies a remedy, at "now we charge."

He says, therefore, "for we have heard," as though to say: the reason I do not hide this precept is that "we have heard there are some among you who walk disorderly, working not at all." For a man's soul must always be occupied with something, and so necessarily the idle suffer from an unrest regarding unlawful things. "Endeavor to be quiet" (1 Thess 4:11). And he adds "but curiously meddling," namely in the affairs of others. "Desires kill the lazy" (Prov 21:25).

Commentary on 2 Thessalonians

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

In order to convince them more easily, Paul interjects the name of our Lord Jesus Christ and encourages them to obey what is useful for them.

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.

Since he expressed himself more strictly, having said: "we exhort," he again turns to them with greater condescension and says: "we entreat." But through this exhortation it becomes even more weighty and strict.

He demands two things from them: as from the disorderly — that they be quiet, and as from the idle — that they work, eating their own bread and not another's. For they ought not to turn their eyes toward the hands of others.

Commentary on 2 Thessalonians

Then he applies a remedy, when he says "now we charge." And first, on the side of those who are sinning; second, on the side of the others, at "but you, brethren."

He says, therefore, "now we" severely "charge those who are such," speaking as a prelate, "and beseech them" lovingly, as their father, that "they would eat their own bread," not another's bread but what is due them, namely what has been lawfully acquired, "with silence," i.e., without being troublesome, without running about. "The service of justice is silence" (Isa 32:17). "Idleness teaches great wickedness" (Sir 33:29).

Commentary on 2 Thessalonians

"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

See how quickly the fatherly heart was softened — he immediately took pity on them. Withdraw from them, he says, and separate yourselves, but nevertheless do not allow them to starve to death. So then, what will come of this? Surely no one, being confident that I will feed him, will remain idle? It is enough for you to withdraw from him and not embolden him, acting as though you are angry with him. Even if someone after all this does not reform, still do not grow weary of doing good.

Commentary on 2 Thessalonians

Then when he says "but you, brethren," he applies two remedies on the side of the others who are not sinning. First, that they should not cease doing good; second, that they correct them, at "and if any man."

He says, therefore, "but you, brethren, do not be weary in doing good," as though to say: do not grow weary in doing good, even though the idle are abusing it. "Doing good, we do not grow weary" (Gal 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 bring aid to others.

Commentary on 2 Thessalonians

and uphold yourselves.

"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."

Hermas, Commandment 4

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

"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

Some read: "our word" (λόγω ημών), with the letter ή, which is why they understood it thus: if anyone does not obey my word, Paul's, as if spoken through this epistle, mark that person and treat him as one excommunicated. But Saint John read: "your" (υμών) and gave us to understand this passage thus: if anyone does not obey us who speak to him that which you have learned through this my epistle.

You see what benefit there is from his being excommunicated? It is precisely a shaming. For if it is shameful simply to receive, then how much more so if they give to him after excommunication. In ancient times, excommunication was considered a great punishment, but nowadays it is not regarded as such. For if one had to shun a person who simply did nothing, then how much more so others.

Commentary on 2 Thessalonians

Then when he says "and if any man," he commands that they be corrected, and first, he shows the order in which they should be punished; second, he shows the effect of the punishment, at "that he may be ashamed"; third, the goal, at "yet do not esteem."

In order therefore he sets out first the sin, second its manifestation, and third its punishment.

The sin is disobedience, and so he says "and if any man does not obey." "Because it is like the sin of witchcraft, to rebel: and like the crime of idolatry, to refuse to obey" (1 Sam 15:23).

He sets out its manifestation and proof when he says "by this epistle, note that man," i.e., make him known, but through a search for the truth. "The cause I did not know I diligently investigated" (Job 29:16).

Their punishment is the sentence of excommunication; hence he says "and do not keep company with him, that he may be ashamed." "With such a man do not even eat" (1 Cor 5:11). "Do not receive him in your home or say 'hail' to him" (2 John 10).

Here notice that excommunication is imposed for disobedience, but the man punished should be proven guilty. Hence he says "if any man does not obey," "by your epistle note him," i.e., communicate it to us that he may be punished. And in the meantime, "do not keep company with him."

But the effect of the punishment is "that he may be ashamed" and so recover. "There is an embarrassment that leads to sin, and there is an embarrassment that leads to glory" (Sir 4:25).

Commentary on 2 Thessalonians

Or, commune with him, but at the same time shun him. so that he may be ashamed: In this way he will come to his senses and repent from his evil ways.

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

What then does Paul mean when he says, “If any one refuses to obey what we say in this letter, note that man, and have nothing to do with him”? In the first place, he says this of brothers, but with a significant limitation which is stated with gentleness. Do not disconnect what is said here from what follows, where, having said, “have nothing to do with him,” he added, “do not look on him as an enemy, but warn him as a brother.” Do you see how he urges us to hate the deed but love the person? For indeed it is the work of the devil to tear us apart, and he has always taken great care to destroy love, so that the means of correction will be gone, the sinner maintained in error and the way of his salvation blocked. For when the physician hates the sick man and runs 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?

Homilies on First Corinthians 33.5

"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

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

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

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

Just as above, having said "let him who does not work not eat," the apostle feared that such people might perish entirely from hunger, and therefore added, "but you, brethren, do not grow weary in doing good," so now, having said "do not associate with him," he feared that this might completely separate him from the brotherhood, as one who has despaired of himself. Therefore he also added, "yet do not regard him as an enemy, but admonish him as a brother." And after the giving of aid, he commands to admonish him, not to insult him, so that he might receive benefit both for the body and for the soul. He who admonishes a brother does not openly display his grievance; on the contrary, he does it privately and with forbearance. Let us grieve, he says, not over the fact that we give alms to one who does nothing, but over the fact that he transgresses the law of God, and let us sympathize with him as with one who is sick. Let those hear this who not only do not give, but also insult the poor and throw stones at him. For your sake he is poor, so that you might heal your own wounds through love for him, yet you drive away the one who endures poverty for your sake. What heartlessness!

Commentary on 2 Thessalonians

Now the goal and intention should be his correction, which love intends, so he says "yet do not esteem him as an enemy," because his correction should not arise from hateful spite but from a loving eagerness. You should not avoid him out of the sort of hatred you would have for an enemy. "Love your enemies, and do good to those who hate you" (Matt 5:44). And this is why he says "but admonish him as a brother." This shows love. "Behold how good and pleasant it is for brothers to dwell together in unity" (Ps 133:1).

Commentary on 2 Thessalonians

In his usual way, Paul encourages them with good wishes as his dearest children, praying that peace will always be with them, which is the guide to eternal life. The Lord has promised to be with those who are peaceful.

"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

Everywhere he seals his exhortations with prayer, placing prayers like certain seals and marks upon what has been stored away in the treasury for safekeeping. Thus here also, since there were probably disputes among the Thessalonians as a result of such cases, when some — those being removed — became more hardened, while others — the wealthy — no longer gave to such people with full readiness: the apostle rightly prays that peace may "always" be among them. For they should take care to always preserve peace. And moreover "in everything," so as to have no occasion for discord from any source, neither from words nor from manner of conduct. For in this way, he says, you will without difficulty make even the disobedient better. Nothing so contributes to the correction of what we wish to correct as a peaceful, calm manner of address, and admonition without anger.

This is what the Lord also promised: "and behold, I am with you always, even to the end of the age" (Matt. 28:20). If, he says, He will be with all of you, that is, both with those who need to be corrected and with those who have been corrected, then all will be for the good. Those unwilling to labor He will heal, and those who love labor He will strengthen in their industriousness.

Commentary on 2 Thessalonians

Then when he says "now may the Lord," he concludes the epistle. And first, his conclusion is set out; second, a greeting, which is a kind of seal on the epistle, at "the salutation." And the first is in two parts, because first, he wishes God's gifts for them; second, he wishes God himself for them, there at "the Lord be."

As regards 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, namely that a man be in harmony with himself and that he be in harmony with others. And both can only be had sufficiently in God. For apart from God a man does not have harmony with himself, much less with others, because a man's emotions are in harmony with themselves when what is sought to fulfill one desire suffices to fulfill all desires, and nothing but God can do this. "Who satisfies your desires with good things" (Ps 103:5). For anything else but God will not be enough for all desires, but God is enough. "In me you have peace" (John 16:33). Similarly, men are only united amongst themselves in that which is had 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," i.e., spiritual peace, which begins here and is completed there. "Who makes your ends peace" (Ps 147:14). And this "in every place," and among the faithful in all the world.

As regards the second, he says "the Lord be with you all," because a man has nothing else well unless he has God through faith and love.

Commentary on 2 Thessalonians

May the Lord be with all of you: That is, at the present time and in the future glory.

17–18

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

17–18

"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

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.

He calls the greeting a prayer, showing by this that even when it was necessary to greet, this was accomplished with spiritual benefit and prayer, and was not a simple sign of friendship.

So that letters would not be composed in my name by any deceivers (and this, as we said at the beginning, many were doing), I, he says, write the greeting with my own hand. "In every epistle," which will perhaps be sent to you, or in every epistle, to whomever it may be sent.

Commentary on 2 Thessalonians

"The salutation of Paul, with my own hand." He says this because of unbelievers who were twisting his epistles. "See with what kind of letters I write to you with my own hand" (Gal 6:11). "Which is the sign in every epistle. So I write."

Commentary on 2 Thessalonians

The Apostle both began with grace and now again ends the epistle with grace, fortifying what was said on both sides as if with great walls, laying a firm foundation and adding an immovable conclusion. For if grace, which saves us, abides with you, it will heal all our infirmities, because such is the power of grace. And it will abide with you if you do not drive it away. Grace dwells in souls that are well-disposed, filled with simple faith and brotherly love. May it be granted to us also to have such souls, so as to show brotherly love, to correct those who have accidentally gone astray as brothers, and by every means to accomplish their reformation in peace, and to be everywhere guarded by the grace of our Lord Jesus Christ, who has received us into the number of believers and brought us to the Father in the Holy Spirit. To Him is due all glory, honor, and worship, now and ever and unto the ages of ages. Amen.

Commentary on 2 Thessalonians

"The grace," i.e., God's gratuitous 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).

Commentary on 2 Thessalonians