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1 Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: 2 And that we may be delivered from unreasonable and wicked men: for all men have not faith. 3 But the Lord is faithful, who shall stablish you, and keep you from evil. 4 And we have confidence in the Lord touching you, that ye both do and will do the things which we command you. 5 And the Lord direct your hearts into the love of God, and into the patient waiting for Christ. 6 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 he received of us. 7 For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; 8 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: 9 Not because we have not power, but to make ourselves an ensample unto you to follow us. 10 For even when we were with you, this we commanded you, that if any would not work, neither should he eat. 11 For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. 12 Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. 13 But ye, brethren, be not weary in well doing. 14 And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 15 Yet count him not as an enemy, but admonish him as a brother. 16 Now the Lord of peace himself give you peace always by all means. The Lord be with you all. 17 The salutation of Paul with mine own hand, which is the token in every epistle: so I write. 18 The grace of our Lord Jesus Christ be with you all. Amen.
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[AD 215] Clement of Alexandria on 2 Thessalonians 3:1
Says the apostle. "And pray that we may be delivered from unreasonable and wicked men: for all men have not faith."
[AD 236] Pope Anterus on 2 Thessalonians 3:1
"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."
[AD 397] Ambrose of Milan on 2 Thessalonians 3:1
Good, indeed, is prudence, but mercy is sweet. Few attain the former, whereas the latter comes to all men. “By reason of your loving-kindness, the souls renewed in the spirit love you.” On this account it is also said to the soul, “Your youth shall be renewed like the eagle’s.” For the psalmist spoke to the soul and said, “Bless the Lord, O my soul.” And therefore the soul hastens to the Word and asks that she be drawn to him, so that she may not, perhaps, be left behind, for “the Word of God runs and is not bound.”

Source: ISAAC, OR THE SOUL 3.10
[AD 407] John Chrysostom on 2 Thessalonians 3:1
He indeed had prayed for them, that they might be established; 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."

Source: Homily 54 on Second Thessalonians
[AD 430] Augustine of Hippo on 2 Thessalonians 3:1
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.

Source: LETTERS 217.7.27
[AD 430] Augustine of Hippo on 2 Thessalonians 3:1
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.

Source: SERMONS 13.10
[AD 465] Maximus of Turin on 2 Thessalonians 3:1
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.

Source: SERMONS 20.4
[AD 542] Caesarius of Arles on 2 Thessalonians 3:1
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.

Source: SERMONS 232
[AD 945] Thietland of Einsiedeln on 2 Thessalonians 3:1
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.
[AD 235] Hippolytus of Rome on 2 Thessalonians 3:2
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"

Source: Hippolytus Dogmatical and Historical Fragments
[AD 407] John Chrysostom on 2 Thessalonians 3:2
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 copper-smith. For he says, "he greatly withstood our words." [2 Timothy 4:15] 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.

Therefore we also say the same things. Let no one condemn us of arrogance, nor from an excessive humility deprive us of so great an assistance. For neither do we speak from the same motive from which Paul spoke. For he indeed said these things from a wish to comfort his disciples; but we to reap some great and good fruit. And we are very confident, if you all be willing with one mind to stretch forth your hands to God in behalf of our littleness, that you will succeed in all things. Thus let us make war with our enemies with prayers and supplications. For if thus the ancients made war with men in arms, much more ought we so to make war with men without arms. So Hezekiah triumphed over the Assyrian king, so Moses over Amalek, so Samuel over the men of Ascalon, so Israel over the thirty-two kings. If where there was need of arms, and of battle array, and of fighting, they, leaving their arms. had recourse to prayer; here where the matter has to be accomplished by prayers alone, does it not much more behoove us to pray?

But there, you say, the rulers entreated for the people, but you request the people to entreat for the ruler. I also know it. For those under rule at that time were wretched and mean persons. Wherefore they were saved by the claims and the virtue of their commander alone; but now, when the grace of God has prevailed, and we shall find among those who are ruled many or rather the greater part excelling their ruler in a great degree; do not deprive us of this succor, raise up our hands that they may not be faint, open our mouth for us, that it may not be closed. Entreat God — for this cause entreat Him. It is in our behalf indeed that it is done, but it is wholly for your sakes. For we are appointed for your advantage, and for your interests we are concerned. Entreat every one of you, both privately and publicly. Mark Paul saying, "That for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf" [2 Corinthians 1:11]; that is, that He may give grace to many. If in the case of men, the people coming forward ask a pardon for persons condemned and led away to execution, and the king from regard to the multitude revokes the sentence, much more will God be influenced by regard to you, not by your multitude but your virtue.

For violent is the enemy we have. For each of you indeed anxiously thinks of his own interests, but we the concerns of all together. We stand in the part of the battle that is pressed on. The devil is more violently armed against us. For in wars too, he that is on the opposite side endeavors before all others to overthrow the general. For this reason all his fellow-combatants hasten there. For this reason there is much tumult, every one endeavoring to rescue him; they surround him with their shields, wishing to preserve his person. Hear what all the people say to David. (I say not this, as comparing myself to David, I am not so mad, but because I wish to show the affection of the people for their ruler.) "You shall go no more out with us to battle," they say, "that you quench not the lamp of Israel." [2 Samuel 21:17] See how anxious they were to spare the old man. I am greatly in need of your prayers. Let no one, as I have said, from an excessive humility deprive me of this alliance and succor. If our part be well approved, your own also will be more honorable. If our teaching flow abundantly, the riches will redound to you. Hear the prophet saying, "Do the shepherds feed themselves?" [From Ezekiel 34:2, Septuagint]

Do you observe Paul constantly seeking these prayers? Do you hear that thus Peter was delivered from prison, when fervent prayer was made for him? [Acts 12:5] I verily believe that your prayer will have great effect, offered with so great unanimity. Do you not think that it is a matter much too great for my littleness to draw near to God, and entreat Him for so numerous a people? For if I have not confidence to pray for myself, much less for others. For it belongs to men of high estimation, to beseech God to be merciful to others; it is for those who have rendered Him favorable to themselves. But he who is himself an offender, how shall he entreat for another? But nevertheless, because I embrace you with a father's heart, because love dares everything, not only in the Church, but in the house also, I make my prayer above all other things for your health both in soul and in body. For there is no other people, before his own. For if Job rising up immediately made so many offerings for his children in the flesh, how much more ought we to do this for our spiritual children?

Why do I say these things? Because if we who are so far removed from the greatness of the work, offer supplications and prayers for you, much more is it just that you should do it. For that one should entreat for many, is exceedingly bold, and requires much confidence: but that many having met together should offer supplication for one, is nothing burdensome. For every one does this not trusting to his own virtue, but to the multitude, and to their unanimity, to which God everywhere has much respect. For He says, "where two or three are gathered together in My Name, there am I in the midst of them." [Matthew 20:18] If where two or three are gathered together, He is in the midst, much more is He among you. For that which a man praying by himself is not able to receive, that he shall receive praying with a multitude. Why? Because although his own virtue has not, yet the common consent has much power.

"Where two or three," it is said, "are gathered together." Why did you say, "Two"? For if there be one in Your Name, why are You not there? Because I wish all to be together, and not to be separated. Let us therefore close up together; let us bind one another together in love, let no one separate us. If any one accuses, or is offended, let him not retain it in his mind, whether against his neighbor, or against us. This favor I ask of you, to come to us, and bring the accusation, and receive our defense. "Reprove him," it says, "lest haply he has not said it. Reprove him, lest haply he has not done it" [Sirach 19:14-15]; and if he has done it, that he add not thereto. For we have either defended ourselves, or being condemned have asked pardon, and henceforth endeavor not to fall into the same faults. This is expedient both for you and for us. For you indeed having accused us perhaps without reason, when you have learned the truth of the matter, will stand corrected, and we have offended unawares and are corrected. For you indeed it is not expedient. For punishment is appointed for those who utter any idle word. But we put off accusations, whether false or true. The false, by showing that they are false; the true, by not again doing the same things. For it must needs happen that he who has the care of so many things should be ignorant, and through ignorance commit errors. For if every one of you having a house, and presiding over wife and children, and slaves, one more and another fewer, among souls that are so easily numbered, is nevertheless compelled to commit many errors involuntarily, or from ignorance, or when wishing to set something right; much more must it be so with us who preside over so many people.

And may God still multiply you and bless you, the little with the great! For although the care becomes greater from the increase of numbers, we do not cease praying that this our care may be increased, and that this number may be added to, and be many times as great and without limit. For fathers, although often harassed by the number of their children, nevertheless do not wish to lose any one. All things are equal between us and you, even the very chief of our blessings. I do not partake of the holy Table with greater abundance, and you with less, but both equally participate of the same. And if I take it first, it is no great privilege, since even among children, the elder first extends his hand to the feast, but nevertheless no advantage is gained thereby. But with us all things are equal. The saving life that sustains our souls is given with equal honor to both. I do not indeed partake of one Lamb and you of another, but we partake of the same. We both have the same Baptism. We have been vouchsafed the same Spirit. We are both hastening to the same kingdom. We are alike brethren of Christ, we have all things in common.

Where then is my advantage? In cares, in labors, in anxieties, in grieving for you. But nothing is sweeter than this grief, since even a mother grieving for her child is delighted with her grief, she thinks carefully of those whom she has brought forth, she is delighted at her cares. And yet care in itself is bitter, but when it is for children, at least it has in it much pleasure. Many of you have I begotten, but after this are my pangs. For in the case of mothers in the flesh the pangs are first, and then the birth. But here the pangs last till the latest breath, lest there should be anywhere some abortion even after the birth. And I indeed have a further longing; for although perchance another has begotten you, yet I nevertheless am harassed with cares. For we do not of ourselves beget you, but it is all of the grace of God. But if we both through the Spirit beget, he will not err who calls those begotten by me, his children, and those begotten by him, mine. All these things then consider, and stretch forth your hand, that you may be our boast and we yours, in the day of our Lord Jesus Christ, which God grant that we may all see with confidence, through Jesus Christ our Lord, with whom, etc.

Source: Homily 54 on Second Thessalonians
[AD 430] Augustine of Hippo on 2 Thessalonians 3:2
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.

Source: ON THE PREDESTINATION OF THE SAINTS 1.5.10
[AD 430] Augustine of Hippo on 2 Thessalonians 3:2
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.”

Source: Sermons 265.1
[AD 461] Leo the Great on 2 Thessalonians 3:2
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.
[AD 407] John Chrysostom on 2 Thessalonians 3:3-5
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 establish 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 he may not by these means lead them to sloth, and lest they thinking the whole to be of God should themselves sleep, see how he also demands coöperation from them, saying, "And we have confidence in the Lord touching you, that you 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 you 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.

"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 you 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. For tell me not, "I love Him, even more than myself." These are words. Show it to me by your works, if you love Him more than yourself. Love Him more than money, and then I shall believe that you love Him even more than yourself. But you who despisest not riches for the sake of God, how will you despise yourself? But why do I say riches? Thou who despisest not covetousness, which you ought to do even without the commandments of God, how will you despise yourself?

"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.

Source: Homily 55 on Second Thessalonians
[AD 1349] Nicholas of Lyra on 2 Thessalonians 3:3
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.
[AD 236] Pope Anterus on 2 Thessalonians 3:4
Confidence in the Lord touching you, brethren, that ye both do and will do the things which we command you."
[AD 384] Ambrosiaster on 2 Thessalonians 3:4
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.
[AD 379] Basil of Caesarea on 2 Thessalonians 3:5
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?

Source: LETTERS 229
[AD 865] Haimo of Auxerre on 2 Thessalonians 3:5
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.
[AD 202] Irenaeus on 2 Thessalonians 3:6
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, came down 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 3.4.2)
[AD 220] Tertullian on 2 Thessalonians 3:6
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.

Source: On Idolatry
[AD 220] Tertullian on 2 Thessalonians 3:6
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.

Source: On Monogamy
[AD 220] Tertullian on 2 Thessalonians 3:6
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.

Source: On Modesty
[AD 220] Tertullian on 2 Thessalonians 3:6
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.

Source: On Modesty
[AD 258] Cyprian on 2 Thessalonians 3:6
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.

Source: Treatise I. On the Unity of the Church 23
[AD 379] Basil of Caesarea on 2 Thessalonians 3:6
“And now there remain faith, hope, charity, these three; but the greatest of these is charity.” In view of such declarations on the part of our Lord and the apostle, I marvel, I say, how it is that men display such zeal and such intense absorption in the pursuit of goods that will come to an end and be destroyed but have no regard for that which will remain, especially charity, the greatest of all goods, the distinguishing mark of the Christian. And not only this, but they show hostility to those who are zealous in its practice, and in fighting against them they fulfill the words of the Lord, namely, that they themselves do not enter in and those that are entering in they hinder. I beg and implore you, therefore, to be content with the words of the saints and of the Lord himself. Desist from curious inquiry and unseemly controversies. Think on those things that are worthy of your heavenly calling. Live in a manner befitting the gospel of Christ, relying on the hope of eternal life and the heavenly kingdom prepared for all those who keep the commandments of God the Father, according to the gospel of Jesus Christ our Lord in the Holy Spirit and in truth. CONCERNING FAITH.Basil the Great: [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.

Source: Concerning Baptism
[AD 384] Ambrosiaster on 2 Thessalonians 3:6
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.
[AD 407] John Chrysostom on 2 Thessalonians 3:6
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 you 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 walks," he says, that is, lives. "And not after the tradition which they received from me." Tradition, he says, which is through works. And this he always calls properly tradition.

Source: Homily 55 on Second Thessalonians
[AD 435] John Cassian on 2 Thessalonians 3:6
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.

Source: INSTITUTES 10.7
[AD 407] John Chrysostom on 2 Thessalonians 3:7
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.

Source: HOMILIES ON FIRST THESSALONIANS 5
[AD 407] John Chrysostom on 2 Thessalonians 3:7-8
And yet even if they had eaten, it would not have been for nought. "For the laborer," he says, "is worthy of his hire." [Luke 10:7]

"But in labor and travail, working night and day, that we might not burden any of you. Not because we have not the right, but to make ourselves an ensample unto you that you should imitate us. 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 you would abound more and more — and that you study" [1 Thessalonians 4:1-11]— and nowhere does he say, "we command," nor "in the Name of our Lord Jesus Christ," which was fearful and implied danger, but that "you abound," he says, and "study," which are the words of one exhorting to virtue; "that you may walk honestly" (becomingly), he says. [1 Thessalonians 4:12] 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.

Source: Homily 55 on Second Thessalonians
[AD 1349] Nicholas of Lyra on 2 Thessalonians 3:7
For you yourselves know: That is, knowing from experience.
[AD 258] Cyprian on 2 Thessalonians 3:8
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."

Source: Epistle V
[AD 379] Basil of Caesarea on 2 Thessalonians 3:8
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.”

Source: THE LONG RULES, Q.37.R
[AD 379] Basil of Caesarea on 2 Thessalonians 3:8
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.

Source: THE LONG RULES, Q.37.R.
[AD 384] Ambrosiaster on 2 Thessalonians 3:8
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.
[AD 430] Augustine of Hippo on 2 Thessalonians 3:8
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.

Source: TRACTATES ON JOHN 122.3
[AD 430] Augustine of Hippo on 2 Thessalonians 3:8
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.

Source: SERMON ON THE MOUNT 2.17.57
[AD 435] John Cassian on 2 Thessalonians 3:8
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.

Source: CONFERENCES 18.11
[AD 100] Didache on 2 Thessalonians 3:10
But let every one that comes in the name of the Lord be received, and afterward you shall prove and know him; for you shall have understanding right and left. If he who comes is a wayfarer, assist him as far as you are able; but he shall not remain with you, except for two or three days, if need be. But if he wills to abide with you, being an artisan, let him work and eat; [2 Thessalonians 3:10] but if he has no trade, according to your understanding see to it that, as a Christian, he shall not live with you idle. But if he wills not to do, he is a Christ-monger. Watch that you keep aloof from such.

Source: The Didache, Chapter 12
[AD 108] Ignatius of Antioch on 2 Thessalonians 3:10
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."

Source: Epistle of Ignatius to the Magnesians
[AD 220] Tertullian on 2 Thessalonians 3:10
(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.

Source: Against Marcion Book V
[AD 380] Apostolic Constitutions on 2 Thessalonians 3:10
Let the young persons of the church endeavor to minister diligently in all essential matters. Mind your business with all suitable seriousness, that so you may always have enough to support yourselves and those who 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 vocations. For some of us are fishermen, some tentmakers, some farmers, that so we may never be idle. So says Solomon somewhere, “Go to the ant, you sluggard; consider her ways diligently, and become wiser than she. For she, having neither field, overseer, nor ruler, prepares her food in the summer, and lays up a great store in the harvest. Or else go to the bee, and learn how laborious she is, and how valuable her work is, whose labors both kings and common men make use of for their health. The bee is desirable and glorious, though she be weak in strength, yet by honoring wisdom she is improved” … Labor therefore continually; for the blot of the slothful is not to be healed. But “if anyone among you does not work, let not such a one eat” among you. For the Lord our God hates the lazy. For no one of those who are dedicated to God ought to be idle. .

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 380] Apostolic Constitutions on 2 Thessalonians 3:10
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"

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 384] Ambrosiaster on 2 Thessalonians 3:10
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.
[AD 400] Ignatius of Antioch on 2 Thessalonians 3:10
Let no one addicted to idleness eat, lest he become a wanderer about, and a whoremonger.

Source: Epistle of Pseudo-Ignatius to the Antiochians
[AD 407] John Chrysostom on 2 Thessalonians 3:10
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.

Source: HOMILIES CONCERNING THE STATUES 12.2
[AD 407] John Chrysostom on 2 Thessalonians 3:10
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.”

Source: ON REPENTANCE AND ALMSGIVING 10.6.23-24
[AD 430] Augustine of Hippo on 2 Thessalonians 3:10
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.

Source: On the Work of Monks 3.4
[AD 542] Caesarius of Arles on 2 Thessalonians 3:10
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.”

Source: SERMONS 45.1
[AD 407] John Chrysostom on 2 Thessalonians 3:11
This indeed he says here; but there, in the first Epistle, he says, "that you 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." [Acts 20:35] But the expression, "walk honestly" has no reference to disorder; wherefore he added, "that you may have need of nothing." [1 Thessalonians 4:12] 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 you shall not muzzle the ox," he says, "when he treads out the grain." [Deuteronomy 25:4] "And the laborer is worthy of his hire." [1 Timothy 5:18, and Luke 10:7] 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. And that you may not suspect any such thing, he has added,

"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 authoritivate 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.

Source: Homily 55 on Second Thessalonians
[AD 444] Cyril of Alexandria on 2 Thessalonians 3:11
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.

Source: LETTERS 83.7
[AD 379] Basil of Caesarea on 2 Thessalonians 3:12
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.

Source: THE LONG RULES, Q.42.R
[AD 384] Ambrosiaster on 2 Thessalonians 3:12
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.
[AD 945] Thietland of Einsiedeln on 2 Thessalonians 3:12
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.
[AD 407] John Chrysostom on 2 Thessalonians 3:13
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 you, be not weary in well doing." Withdraw yourselves, he says, from them, and reprove them; do not, however, suffer them to perish with hunger. What then, he says, if having abundance from us, he should remain idle? 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. For tell me, if you had a brother in the flesh, would you then overlook him pining with hunger? Truly I think not; but perhaps you would even correct him.

Source: Homily 55 on Second Thessalonians
[AD 1349] Nicholas of Lyra on 2 Thessalonians 3:13
and uphold yourselves.
[AD 160] Shepherd of Hermas on 2 Thessalonians 3:14
Wherefore if any one.
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;

Source: Shepherd of Hermas Commandment Fourth
[AD 220] Tertullian on 2 Thessalonians 3:14
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.

Source: On Modesty
[AD 407] John Chrysostom on 2 Thessalonians 3:14
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 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,

Source: Homily 55 on Second Thessalonians
[AD 1349] Nicholas of Lyra on 2 Thessalonians 3:14
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.
[AD 155] Polycarp of Smyrna on 2 Thessalonians 3:15
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"

Source: Epistle of Polycarp to the Philippians
[AD 155] Polycarp of Smyrna on 2 Thessalonians 3:15
I have been exceedingly grieved on account of Valens, who was at one time a presbyter among you, because he forgot the office that was given him. I warn you, therefore, to refrain from the love of money and be pure and truthful.… I am, therefore, very grieved indeed for that man and his wife. “May the Lord grant them true repentance.” But you, too, must be moderate in this matter; and “do not consider such persons as enemies” but reclaim them as suffering and straying members, in order that you may save the whole body of you. For in doing this you will edify yourselves.

Source: TO THE PHILIPPIANS 11.1, 4
[AD 407] John Chrysostom on 2 Thessalonians 3:15
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 while 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 while 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 do you 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. Since what is the advantage? For if, even after giving, you insult, you destroy the pleasure of giving. But when you do not give and yet insult, what wrong do you not do to that wretched and unfortunate man? He came to you, to receive pity from you, but he goes away having received a deadly blow, and weeps the more. For when by reason of his poverty he is compelled to beg, and is insulted on account of his begging, think how great will be the punishment of those who insult him. "He that dishonors the poor," it says, "provokes his Maker." [Proverbs 14:12-31, Septuagint] For tell me, did He allow him to be poor for your sake, that you might be able to heal yourself — and do you insult him who for your sake is poor? What obstinacy is this! What an act of ingratitude is it! "Admonish him as a brother," he says, and after having given, he orders you to admonish him. But if even without giving we insult him, what excuse shall we have?

Source: Homily 55 on Second Thessalonians
[AD 407] John Chrysostom on 2 Thessalonians 3:15
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?

Source: HOMILIES ON FIRST CORINTHIANS 33.5
[AD 430] Augustine of Hippo on 2 Thessalonians 3:15
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.

Source: SERMONS 64.3
[AD 430] Augustine of Hippo on 2 Thessalonians 3:15
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.”

Source: FAITH AND WORKS 2-3
[AD 604] Gregory the Dialogist on 2 Thessalonians 3:15
As if to say, Break 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.
[AD 384] Ambrosiaster on 2 Thessalonians 3:16
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.
[AD 407] John Chrysostom on 2 Thessalonians 3:16
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 lies, be at peace with all men." [Romans 12:18] For nothing is so conducive to the right performance of the things which we wish, as to be peaceable and undisturbed, and to be flee from all hatred, and to have no enemy.

"The Lord be with you all."

Source: Homily 55 on Second Thessalonians
[AD 1349] Nicholas of Lyra on 2 Thessalonians 3:16
May the Lord be with all of you: That is, at the present time and in the future glory.
[AD 407] John Chrysostom on 2 Thessalonians 3:17-18
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 always, even unto the end of the world." [Matthew 28:20] 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. He tells us to withdraw from every brother that walks disorderly. This was then a great evil, to be separated from the whole body of the brethren. By this indeed he punishes all, as elsewhere in his Epistle to the Corinthians he said, "With such a one no, not to eat." [1 Corinthians 5:11] But now the majority do not think this a great evil. But all things are confounded and corrupted. With adulterers, with fornicators, with covetous persons, we mix freely, and as a matter of course. If we ought to withdraw ourselves from one who was only supported in idleness, how much more from the others. And that you may know how fearful a thing it was to be separated from the company of the brethren, and what advantage it produces to those who receive reproof with a right mind, hear how that man, who was puffed up with sin, who had proceeded to the extreme of wickedness, who had committed such fornication as is not named even among the heathens, who was insensible of his wound — for this is the excess of perversion — he after all, though such an one, was so bent down and humbled that Paul said, "Sufficient to such a one is this punishment which was inflicted by the many. Wherefore confirm your love toward him." [2 Corinthians 2:6-8] For as a member separated from the rest of the body, so was he at that time.

But the cause, and that from which this was then so terrible, was, because even the being with them was thought by them a great blessing. For like men who inhabit one house, and are under one father, and partake of one table, so did they then dwell in every Church. How great an evil therefore was it to fall from so great love! But now it is not even thought to be a great evil, because neither is it considered any great thing when we are united with one another. What was then in the order of punishment, this, on account of the great coldness of love, now takes place even apart from punishment, and we withdraw from one another causelessly, and from coldness. For it is the cause of all evils that there is no love. This has dissolved all ties, and has disfigured all that was venerable and splendid in the Church, in which we ought to have gloried.

Great is the confidence of the Teacher, when from his own good actions he is entitled to reprove his disciples. Wherefore also Paul said, "For yourselves know how you ought to imitate us." [2 Thessalonians 3:7] And he ought to be a Teacher more of life than of the word. And let no one think that this is said from a spirit of boasting. For it was as reduced to necessity that he spoke it, and with a view to general advantage. "For we behaved not ourselves," he says, "disorderly among you." From this do you not see his humility, in that he calls it, "for nought," and "disorderly behavior"? "We did not behave ourselves disorderly among you," he says, "neither did we eat any man's bread for nought." Here he shows that perhaps also they were poor; and tell me not, that they were poor. For he is discoursing concerning the poor, and those who obtained their necessary subsistence from no other source than from the work of their hands. For he has not said, that they may have it from their fathers, but that by working they should eat their own bread. For if I, he says, a herald of the word of doctrine, was afraid to burden you, much more he who does you no service. For this is truly a burden. And it is a burden too, when one does not give with much alacrity; but this is not what he hints at, but as if they were not able to do it easily. For why do you not work? For God has given you hands for this purpose, not that you should receive from others, but that you should impart to others.

But "the Lord," he says, "be with you." This prayer also we may offer for ourselves, if we do the things of the Lord. For hear Christ saying to His disciples, "Go and make disciples of all the nations, baptizing them into the Name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I commanded you: and, lo, I am with you always, even unto the end of the world." [Matthew 28:19-20] If you do these things, assuredly. For that the promise is not made to them only, but to those also who walk in their steps, is manifest from His saying "to the end of the world."

What then does He say to those who are not teachers? Each of you, if he will, is a teacher, although not of another, yet of himself. Teach yourself first. If you teach to observe all things whatsoever He commanded, even by this means you will have many emulating you. For as a lamp, when it is shining, is able to light ten thousand others, but being extinguished will not give light even to itself, nor can it lighten other lamps; so also in the case of a pure life, if the light that is in us be shining, we shall make both disciples and teachers numberless, being set before them as a pattern to copy. For neither will the words proceeding from me be able so to benefit the hearers, as your life. For let a man, tell me, be dear to God, and shining in virtue, and having a wife; (for it is possible for a man having a wife and children and servants and friends to please God;) will he not be able much more than I to benefit them all? For me they will hear once or twice in a month, or not even once, and even though they have kept what they have heard as far as the threshold of the Church, they presently let it drop away from them: but seeing the life of that man constantly, they receive great advantage. For when being insulted he insults not again, does he not almost instill and engrave upon the soul of the insulter the reverence of his meekness? And though he does not immediately confess the benefit, being ashamed from anger, or put to confusion, yet nevertheless he immediately is made sensible of it. And it is impossible for a man that is insolent, though he be a very beast, to associate with one who is patient of evil, without going away much benefited. For although we do not what is good, we however all praise it and admire it. Again, the wife, if she see her husband gentle, being always with him receives great advantage, and the child also. It is therefore in the power of every one to be a teacher. For he says, "Build each other up, even as also you do." [1 Thessalonians 5:11] For tell me, has any loss befallen the family? The wife is disturbed, as being weaker, and more extravagant, and fond of ornament; the man if he be a philosopher, and a derider of loss, both consoles her, and persuades her to bear it with fortitude. Tell me, then, will he not benefit her much more than our words? For it is easy to talk, but to act, when we are reduced to the necessity, is in every way difficult. On this account human nature is wont rather to be regulated by deeds. And such is the superiority of virtue, that even a slave often benefits a whole family together with the master.

For not in vain, nor without reason, does Paul constantly command them to practice virtue, and to be obedient to their master, not so much regarding the service of their masters, as that the word of God and the doctrine be not blasphemed. But when it is not blasphemed, it will soon also be admired. And I know of many families, that they have greatly benefited by the virtue of their slaves. But if a servant placed under authority can improve his master, much more can the master his servants. Divide then with me, I beseech you, this ministry. I address all generally, do you each individual privately and let each charge himself with the salvation of his neighbors. For that it becomes one to preside over those of his household in these matters, hear where Paul sends women for instruction; "And if they would learn anything, let them ask their own husbands at home" [1 Corinthians 14:35]; and he does not lead them to the Teacher. For as in the schools of learning, there are teachers even among the disciples, so also in the Church. For he wishes the Teacher not to be troubled by all. Wherefore? Because then there will be great advantages, not only that the labor will be light to the Teacher, but that each of the disciples also, having taken pains, is soon able to become a teacher, making this his concern.

For see how great a service the wife contributes. She keeps the house, and takes care of all things in the house, she presides over her handmaids, she clothes them with her own hands, she causes you to be called the father of children, she delivers you from brothels, she aids you to live chastely, she puts a stop to the strong desire of nature. And do thou also benefit her. How? In spiritual things stretch forth your hand. Whatever useful things you have heard, these, like the swallows, bearing off in your mouth, carry away and place them in the mouth of the mother and the young ones. For how is it not absurd, in other things to think yourself worthy of the preeminence, and to occupy the place of the head, but in teaching to quit your station. The ruler ought not to excel the ruled in honors, so much as in virtues. For this is the duty of a ruler, for the other is the part of the ruled, but this is the achievement of the ruler himself. If you enjoy much honor, it is nothing to you, for you received it from others. If you shine in much virtue, this is all your own.

You are the head of the woman, let then the head regulate the rest of the body. Do you not see that it is not so much above the rest of the body in situation, as in forethought, directing like a steersman the whole of it? For in the head are the eyes both of the body, and of the soul. Hence flows to them both the faculty of seeing, and the power of directing. And the rest of the body is appointed for service, but this is set to command. All the senses have thence their origin and their source. Thence are sent forth the organs of speech, the power of seeing, and of smelling, and all touch. For thence is derived the root of the nerves and of the bones. Do you see not that it is superior in forethought more than in honor? So let us rule the women; let us surpass them, not by seeking greater honor from them, but by their being more benefited by us.

I have shown that they afford us no little benefit, but if we are willing to make them a return in spiritual things, we surpass them. For it is not possible in bodily things to offer an equivalent. For what? Do you contribute much wealth? But it is she who preserves it, and this care of hers is an equivalent, and thus there is need of her, because many, who had great possessions, have lost all because they had not one to take care of them. But as for the children, you both communicate, and the benefit from each is equal. She indeed in these things rather has the more laborious service, always bearing the offspring, and being afflicted with the pains of childbirth; so that in spiritual things only will you be able to surpass her.

Let us not therefore regard how we shall have wealth, but how we shall present with confidence to God the souls with which we are entrusted. For by regulating them we shall also most highly benefit ourselves. For he who teaches another, although he does nothing else, yet in speaking is affected with compunction, when he sees himself responsible for those things, on account of which he reproves others. Since therefore we benefit both ourselves and them, and through them the household, and this is preëminently pleasing to God; let us not be weary of taking care both of our own souls and of those who minister to us, that for all we may receive a recompense, and with much riches may arrive at the holy City our mother, the Jerusalem that is above, from which God grant that we may never fall, but that having shone in the most excellent course of life, we may be thought worthy with much confidence to see our Lord Jesus Christ; with whom to the Father, together with the Holy Ghost, be glory, power, and honor, now and ever, and world without end. Amen.

Source: Homily 55 on Second Thessalonians
[AD 865] Haimo of Auxerre on 2 Thessalonians 3:17
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.