What does it mean that the one who is unwilling to work shall not eat (2 Thessalonians 3:10)?

Moreover they had commanded the disciples that if any would not work neither should he eat. This should have been plain enough for all of them, whether for the disorderly or for those who might be inclined to be lenient in giving them food or support of any kind.

(V. 11) It is possible that some had so wrong a viewpoint in reference to the nearness of the Lord's coming that they considered it not necessary to work at all. But this reasoning is sinful. Though I am not to be doubtful or worried as to the future, yet I am to labor, working with the hands that which is good in order to have to give to others who may be in need. Work is not simply to be a means of amassing provision for the future on earth but of providing things honestly in the sight of all men, at present. What utter disgrace for a Christian to decide that since Christ is coming soon, therefore he need not work at all, but take his support from others who do work! Nor will it end there. They also become "busybodies," for since paying no attention to their own business, they shamefully interfere in the business of others. The apostle both commands and exhorts such "that with quietness they work and eat their own bread." For one to despise this was to despise the commandment of God.

(V. 13) Though we feel "well-doing" to be a boring, unrewarding occupation, yet we must not become weary in it. If we should take to heart the exhortation of Colossians 3:23, "And whatsoever ye do, do it heartily, as to the Lord, and not unto men," this certainly would lift every responsibility far above the thought of drudgery. But all the saints are seriously admonished not to have company with any brother who persisted in being disorderly. This was with the object of making him ashamed of his indolence in order to work for his restoration. Not that they were to be haughty or cruel to him, but faithful in both their actions and words, never forgetting that he is their brother. If this were fully and graciously car­ried out by all the saints it would work almost invariably for restoration, unless, of course, the offender were not actually born again, in which case this would likely be exposed.

But would it be right to give, if we knew the person would make an ill use of it? Must we use that as an excuse if we have been victimised? How ready some people are to borrow? Surely there are counter-truths to guide us in all these questions. The good man spoken of in Ps. 112 will not only "show favour and lend," but "will guide his affairs with discretion." There is a guard for us. Suppose a thoroughly lazy man, who will not work though able, but lives by borrowing — 2 Thess. 3:10 affords direction for us. That supposes a man who refuses to work when he can. There may be an excellent brother out of work, and in need, and it is a privilege to help such. But Scripture is given us to guide in all cases. It is not a book of rules, though all scripture is the rule to the christian, and where saints wait on the Lord He knows how to make plain. There are cases for exhortation. The very word that says, "From him that would borrow of thee turn thou not away," says also, "Owe no man anything." And a christian in a right state of soul would not be happy to owe any man anything. A christian is not governed by the world's standard. If one, for instance, becomes bankrupt and gets a "legal" release from the payment of his debts in full, is he not still before the Lord, morally responsible, though legally acquitted?

Reflections. — We may learn from this passage. That from the nature of the precept to communicate to the poor, it is perfectly clear that there was no general custom among the first Christians of a community of goods. That it is only to the necessities of the saints that the rich are commanded to communicate of their substance. What love may delight to do in distributing its riches, great or small, is left to the hearts and consciences of those who have the means. While the Lord makes the most just and tender appeals for the poor, He guards the rich. The indolent, in strongest terms, He condemns. Such is the fulness and wisdom of scripture. "This we command you, that if any would not work, neither should he eat." While it is one of our most sacred christian privileges to communicate to those who have need, according to our ability, it would be a violation of the word of God to support the idle. (2 Thess. 3:6-15.)

At Thessalonica an evil habit had already manifested itself of what the apostle called walking disorderly — brethren working not at all, yet seeking temporal support from others in the assembly. Against such a habit the apostle writes very strongly, charging the saints to discountenance it, charging those guilty of it to discontinue it: "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." (2 Thess. 3:6.) Such were his words to the saints. "Now them that are such [i.e. disorderly] we command and exhort in the Lord Jesus Christ, that with quietness they work, and eat their own bread." (v. 12.) Such were his words to the offenders. Both parties were to see that the question was a serious one; and as they owned Jesus as Lord, they were to obey the injunction given by His apostle. Eating the bread of others in idleness was no part of Christian teaching; nay, the contrary was enjoined. Exhortations to be liberal and brotherly to those really in need abound in the Word (Gal. 6:6; Eph. 4:28; 1 John 3:17; 3 John 8); but eating the bread of others in idleness the Word distinctly forbids. To eat their own bread was to be the aim and desire of such as had been doing the contrary — learning of the apostle, who could labour night and day at his trade, that he should not burden the saints. From all offenders after this sort Christians were to withdraw; and should there be one who did not obey the apostolic injunction communicated in writing, they were to note him, and not to keep company with him, that he might be ashamed. (v. 14.)

"For even when we were with you, this we charged you, that if any will not work, neither let him eat. For we hear of some walking among you disorderly, doing no business, but busybodies. Now those that are such we charge and exhort in [the] Lord Jesus Christ, that with quietness they work and eat their own bread. But ye, brethren, faint not in well-doing. And if any obeys not our word by the epistle, mark him to keep no company with him, that he may be ashamed; and count [him] not as an enemy but admonish as a brother" (verses 10-15).

It is a striking characteristic of Christianity that, as in it not one thing is too great or high for the saint, so neither is aught too little or low for God. He concerns Himself even with a duty so simple and small as a man's working day by day and not sponging on his brethren. Union with Christ is the key to all. If by grace I am one with His Son, no wonder that my Father should take pleasure in opening His heart and mind to me. But for the same reason it becomes a question practically not of mere right and wrong, but of pleasing Him as children, of representing not an honest man merely, nor yet Adam unfallen (were this possible), but Christ. And if we are in Christ on high, Christ is in us here below. Our responsibility flows from these exceeding privileges, which they ignorantly destroy who would reduce us to the footing of Jews, under the law as our rule of life, an error which looks the more fair because it claims to guard moral rights but is in fact subversive of the gospel, and of Christ's glory, and so of all we boast.

Who on the other hand could have thought that pious christian men would be so inconsiderate, to say no more, as to live without working, so selfish as to expect support from those who did work or were living on the fruits of industry? Such was the fact at this time, among the saints in Thessalonica, and the apostle had even forewarned them when he was there. It is a danger which might be anywhere and at any time, but at no time or place more likely than where saints are fresh and simple in the life of Christ: the very blessing exposes to the peril. Among decent men of the world such an expectation would be altogether exceptional if not impossible. The common interests of men all but exclude the thought; their selfishness would resent it as intolerable.

Thus the grace of Christ has its perils as well as its joys, perils on the side of exaggeration no less than of short-coming. The only security, the only wisdom, the only happiness, is in looking to Christ, Who assuredly leads not to idleness but to earnest service in a lost world. None who looks to Christ could be a drone: if inclined to it, let him not forget the apostolic charge that whoever does not choose to work, neither let him eat. This would be an effectual cure, if faithfully carried out, and are not the saints bound to do so? It is a just and homely way of dealing, no doubt, but the christian is surely equal to the occasion, not less than a Jew or a Gentile. If anything be contrary to Christ, it is the selfishness that would take advantage of grace; and we are called not to honour but to reprove and repress what is so unworthy of the Christian, because it misrepresents Christ.

As to this the Apostle was able to hold himself up as an example. He had laboured night and day for his own support, though he might justly have been chargeable to them. God had ordained that "they which preach the Gospel should live of the Gospel" (1 Cor. 9:14). Yet he had not claimed this right. As to all others the divine rule is, "that if any would not work, neither should he eat."

In verse 12 we have Paul's word to these busybodies. He commands them to work for their own living. Then in verse 13 he turns to the rest of the assembly at Thessalonica and tells them not to be weary in well-doing, We can well imagine how tired they must have got of these disorderly brethren who were continually trespassing on their kindness. If now they were to be relieved of this burden let them not cease their benevolence but still be hearty and cheerful givers in the interests of the Lord.

Finally, lest the simple believers should be wrongfully impressed by what Paul taught them as to the coming of the Lord, and should wander into ways of idleness, he gave command, while at Thessalonica, that "if any would not work, neither should he eat" (3:10). A pastor's teaching is practical and wholesome, and has reference to the daily lives of those among whom he ministers.

(2 Thess. 3:7-9). Paul reminds these saints of his own life in their midst as an example of one who walked in an orderly way. His manner of life was the practical expression of his own instructions. In order that he might be an ensample to the simplest Christian, he refused to take any temporal help from these believers. He had "the right" (N. Tn.), as a servant of the Lord, to receive temporal help (1 Cor. 9:7-14). But for their good, he waived the right, and wrought in "toil and hardship" night and day, to meet his own needs. Thus, his life became an ensample for all, and a rebuke to those who would not work. Apparently, if the enemy could not rob these saints of the truth of the Lord's coming, he sought to beguile them into abusing the truth, by leading some of them to give up their daily work under the plea of the immediate coming of the Lord.

(2 Thess. 3:10-11). When present the Apostle had warned them against disorderly practice, and that if any one would not work, neither should he eat. In spite of the example of his life, and the warning of his words, there were some who declined to work and had become mere busybodies in other people's affairs. They were marked by disorderly walk, refusal to work, and unprofitable talk.

This idleness was real disorder of walk. And it is an infectious disease which so much the more demands prompt treatment. "For we hear of some walking among you disorderly, doing no business, but busybodies." Such never was the Master, never is a true servant. For love in a world of misery delights to serve, instead of demanding the service of others, as pride and sloth do. The Son of man came "not to be ministered unto, but to minister." And in this He is surely a pattern to us; and assuredly the great apostle proved his greatness in this as elsewhere. The idlers at Thessalonica had therefore the less excuse for their idleness. And there was danger of worse, for those who do no business are apt to be busybodies, as the apostle pungently warns them. Leisure from work is time for mischief, and occupation with the affairs of others without a duty is itself mischief.

But here, too, faith works by love; the truth builds up instead of destroying or scattering. Chastening has its measure, as the end is restoration. "Now those that are such we command and exhort in the Lord Jesus Christ, that with quietness they work and eat their own bread." The meddlesome effect, as well as its cause, idleness, must be given up. The name of the Lord was incompatible with both; but the apostle beseeches as well as commands. Thus even what nature might teach is bound up with our Lord and Saviour. It is a question of God's kingdom and not of mere morality, as if we were only men, and grace and truth did not exist in Christ.

But the saints generally are exhorted to go onward in the path of all that suits and pleases Christ. They were neither to be indifferent on the one hand, nor to be stumbled on the other. Disgust at those who walk unworthily is neither grace nor righteousness. It was therefore with a caution to others. "But ye, brethren, faint not in well-doing, and if any obeys not our word by the epistle, mark him to keep no company with him, that he may be ashamed, and count him not as an enemy, but admonish as a brother." It is easy for excellent people to lose heart in doing what is comely and honourable. The dislike of selfishness in others soon produces reaction and repulsion in themselves. The apostle would not have it so, but rather an even and earnest perseverance in all that is fair in the Master's eyes, whilst dealing plainly with such erring brethren and dishonourable ways. Disobedience was not to be passed by. "Our word by the epistle" was not a word of men, but, as it is in truth, God's word (1 Thess. 2:12) which also works in those that believe, as it leaves those who slight it worse than before. "We" are of God, the apostles could say; "he that knows God hears us; he that is not of God hears us not." "Ye are of God," say they to the saints; but let the saints see that they continue to overcome by faith, as they have overcome the power of evil that would have kept them slaves of the enemy. The faith which heeds God's word in the greatest thing will not despise it in the least, nor overlook the unbelief of that man who bears the Lord's name but obeys not the word. It will mark him and avoid his company that he may be ashamed of himself. Is he then put out from the saints, as a wicked person? Expressly the contrary: "count him not as an enemy, but admonish him as a brother." He was grievously wrong, and his company refused, but brotherly admonition is the word, not excommunication as if he were an enemy and a wicked man.

It would be unnecessary to say, but for the misleading of great names, that neither the word καλοποιοῦντες in itself nor its usage admits of the sense of doing good in acts of beneficence to others. This on the contrary might play into the hands of those the apostle censures. We must not confound τὸ ἀγαθόν with τὸ καλόν. They occur in the proper and distinctive sense of each in the same context of Gal. 6:9-10. Honourable and upright practice is the point here.

From verse 6 of this third chapter and the succeeding verses it is evident that the erroneous ideas concerning the coming of the Lord, which had been pressed upon the Thessalonians, had already borne evil fruit. It is ever the way that evil communications corrupt good manners. Some amongst them had become fanatical in their minds, under the impression that the day of Christ was upon them, and had thrown up their ordinary employment. Having done this they began to expect support from others.