2 Thessalonians 3:12

3:12 Paul underscores the strength of the command by appealing to the authority of the Lord Jesus (as in 3:6; 1 Thes 4:1-2). • settle down: i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Th 3:12. Μετὰ ἡσυχίας, with quietness) Laying aside curiosity [over-officiousness or inquisitiveness].—ἑαυτῶν, their own) not another’s.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Th_3:12. Καὶ παρακαλοῦμεν] sc. αὐτούς.

μετὰ ἡσυχίας ἐργαζόμενοι] with quietness, i.e. applying yourself to your earthly calling, subjectively with a quiet and collected mind, and objectively with noiseless modesty. Contrast to μηδὲν ἐργάζεσθαι ἀλλὰ περιεργάζεσθαι. Comp. 1Th_4:11.

ἑαυτῶν] emphatic, their own bread, that is to say, their self-earned sustenance, avoiding a maintenance which depends on the charity of others.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Th 3:12 . They are not directly addressed (contrast 6, 13). μετὰ ἡσυχίας , in the homely sphere of work. The three causes of disquiet at Thessalonica are ( a ) the disturbing effect of persecution, ( b ) the tension produced by the thought of the advent of Christ, and ( c ), as an outcome of the latter, irregularity and social disorganisation in the community.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The Lord commandeth, and the Apostles pray in the name of Christ, first that no men be idle, and next, that every man do quietly and carefully see to do his duty in that office and calling wherein the Lord hath placed him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

by--The oldest manuscripts read, "IN the Lord Jesus." So the Greek, Th1 4:1, implying the sphere wherein such conduct is appropriate and consistent. "We exhort you thus, as ministers IN Christ, exhorting our people IN Christ."

with quietness--quiet industry; laying aside restless, bustling, intermeddling officiousness (Th2 3:11).

their own--bread earned by themselves, not another's bread (Th2 3:8).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. With quietness they work] μετα ησυχιας. With silence; leaving their tale-bearing and officious intermeddling. Less noise and more work!

That - they work, and eat their own bread.] Their own bread, because earned by their own honest industry. What a degrading thing to live on the bounty or mercy of another, while a man is able to acquire his own livelihood! He who can submit to this has lost the spirit of independence; and has in him a beggar's heart, and is capable of nothing but base and beggarly actions. Witness the great mass of the people of England, who by their dependence on the poor rates are, from being laborious, independent, and respect able, become idle, profligate, and knavish; the propagators and perpetrators of crime; a discredit to the nation, and a curse to society. The apostle's command is a cure for such; and the Church of God should discountenance such, and disown them.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

12 Now we command such. He corrects both of the faults of which he had made mention — a blustering restlessness, and retirement from useful employment. He accordingly exhorts them, in the first place, to cultivate repose — that is, to keep themselves quietly within the limits of their calling, or, as we commonly say, “sans faire bruit,” (without making a noise.) For the truth is this: those are the most peaceable of all, that exercise themselves in lawful employments; while those that have nothing to do give trouble both to themselves and to others. Further, he subjoins another precept — that they should labor, that is, that they should be intent upon their calling, and devote themselves to lawful and honorable employments, without which the life of man is of a wandering nature. Hence, also, there follows this third injunction — that they should eat their own bread; by which he means, that they should be satisfied with what belongs to them, that they may not be oppressive or unreasonable to others.

Drink water, says Solomon, from thine own fountains, and let the streams flow down to neighbors. (Proverbs 5:15.)

This is the first law of equity, that no one make use of what belongs to another, but only use what he can properly call his own. The second is, that no one swallow up, like some abyss, what belongs to him, but that he be beneficent to neighbors, and that he may relieve their indigence by his abundance. In the same manner, the Apostle exhorts those who had been formerly idle to labor, not merely that they may gain for themselves a livelihood, but that they may also be helpful to the necessities of their brethren, as he also teaches elsewhere. (Ephesians 4:28.)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(12) We command.—The fourth time the severe word is used in this very chapter. Perhaps “we order” might convey the meaning still more sharply. But immediately, lest severity provoke rebellion, he adds, “and we beseech,” alleging also the grounds on which he rests his appeal: “in our Lord”—i.e., “on the strength of our union in the Body of Christ.” (Comp. 1Th_4:1.)

That with quietness they work.—The opposites of bustling, and of idleness.

Eat their own bread.—Not other people’s. This passage tempts us to take the marginal version in 1Th_4:12 : “have need of no man.” The phrase is not fatal to the idea of there being a communism established. The bread would still be “their own”—i.e., they would have a right to it, supposing it had been earned for the community by hard work: otherwise, communism or no communism, the bread was stolen. The commentators aptly compare a rabbinical saying:” When a man eats his own bread he is composed and tranquil in mind; but if he be eating the bread of his parents or children, much more that of strangers, his mind is less tranquil.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. Now them that are such we command and exhort by our Lord Jesus Christ] The “exhort” of the first Epistle (1Th_4:10) is now charge and exhort, put with a new tone of sternness.

Not by but in the Lord Jesus Christ (R.V.); on this phrase—both as to the preposition, and the triple name—see notes to 2Th_3:4-5 above, also 1Th_4:1; 1Th_1:1 (p. 47). The appeal assumes a character of the most grave urgency.

These idle meddlers, a burden and scandal to the Church, the Apostle “charges, and appeals” to them, on the ground of their relationship to Christ and with all the weight of Christ’s authority committed to him, that working with quietness, they eat their own bread—not the bread of their honest and laborious brethren. See notes to 2Th_3:8, and 1Th_4:11.

In the Teaching of the Twelve Apostles (ch. 1), probably the oldest Post-Apostolic writing extant, there is a remarkable warning addressed both to givers and receivers of alms, which illustrates this passage: “Blessed is he that giveth according to the commandment, for he is guiltless. Woe to him that takes! For if indeed one takes out of necessity, he will be guiltless; but he who takes without need shall give account why he took, and for what purpose; and thrown into prison he will be examined respecting his conduct, and will not come out thence until he has paid the uttermost farthing. Moreover, concerning this matter it has been said: Let thine alms sweat into thy hands, until thou knowest to whom thou shouldst give.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now them that are such,.... For this was not the case and character of them all. Did such practices generally obtain, no community, civil or religious, could subsist. And the apostle wisely distinguishes them from others, that the innocent might not be involved in the charge.

We command and exhort by our Lord Jesus Christ; using both authority and entreaty; taking every way to reclaim them, commanding in the name of Christ and beseeching for the sake of Christ

that with quietness they work: with their own hands, at their proper callings, and so support themselves, provide for their families, and have something to give to them that are in need; by which means they will live peaceable and quiet lives, in godliness and honesty, and not disturb the peace of neighbourhoods, churches, and families:

and eat their own bread; got by their own labour, and bought with their money, and not the bread of others, or that of idleness.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 12. That with quietness] Being no meddler in other men’s matters, but minding his own. Res tuas age. The pragmatic person is an odious person, and the place where he lives longs for a vomit to spew him out. {See Trapp on "1Th 4:11"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Now them that are such we command and exhort by our Lord Jesus ... - A more solemn command and appeal to do what he had before enjoined on all of them; 1Th 4:11; see the notes on that verse.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Eat their own bread, which they work for, and deserve, not that of others. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Now them that are such we command and exhort by our Lord Jesus Christ: he had before given command to the church to withdraw from them, 2Th 3:6; and now he lays the commandment upon themselves, and that in the name of Christ.

That with quietness they work: working is set opposite to their idleness, and quietness to their busy meddling where they ought not, whereby they might occasion strife. The apostle here, and in many other places, requires Christians to live peaceably, as 2Co 13:11; Col 3:15; 1Th 5:13; Heb 12:14.

And eat their own bread; not to live as drones, upon another’s labours; yet he forbids not dealing their bread to the hungry, nor requires this of the poor that are necessitated to live upon alms. And by eating their own bread the apostle means, maintaining themselves and families, for bread is taken in Scripture for all things that maintain the natural life: and the apostle here insinuates a blessing upon honest labour, that thereby men shall have bread of their own; and doth assert property against that community which some have pleaded for, the civil right that men have to what they honestly get and possess; but hereby condemns oppressors, pirates, robbers, cheaters, usurpers, yea, and tyrannical princes, who maintain themselves upon the spoil of others, and take their bread out of others’ mouths; and why not also such as are not quiet and contented with their own portion, but either envy others, or murmur against providence?

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. Direct appeal to the idlers.

Command—A command on which a penalty depends.

Exhort—A tenderer word, appealing to their own sense of Christian duty.

Quietness—The opposite of a restless, busybody impertinence.

Own bread—Instead of playing the parasite and eating the bread of others.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Now them that are such we command and exhort by (or, as the best manuscripts read, in) our Lord Jesus Christ; in him, as the source of authority; "In his Name." That with quietness. In contrast to being busybodies, with calmness of spirit, freedom from excitement. They work, and eat their own bread; not the bread of others, but their own, for which they have laboured and which they have earned. They would thus be independent of the liberality and generosity of others. (For similar exhortations, see (1Th_4:11; Eph_4:28)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Work quietly - Letting the concerns of other people alone.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Now them that are such we command and exhort [mixing entreaty with authority] in the Lord Jesus Christ, that with quietness they work, and eat their own [this word is emphatic] bread .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

12. Now … such we command. Such are solemnly commanded in the name of Christ to go to work, to live quiet lives, and to support themselves. The idlers were restless and meddlesome.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

12. The Syrian text reads δια του for εν (κ. Ι. Χ.), after 1Th 4:2.

12. τοῖς δὲ τοιούτοις παραγγέλλομεν καὶ παρακαλοῦμεν ἐν κυρίῳ Ἰησοῦ Χριστῷ. But those that are such we charge and exhort in the Lord Jesus Christ: the παραγγελία of 2Th 3:6 was given to the Church respecting the offenders; now the Apostles turn to address, in the same authoritative and solemn manner, the ἄτακτοι and περιεργαζόμενοι themselves. With the definite τοῖς τοιούτοις—“the men of this sort,” “those who answer to the above description”—cf. Rom 16:18; 1Co 5:11; 1Co 16:16; 2Co 2:6; Gal 5:23; Php 2:29; Tit 3:11: it is the qualitative of τινές above (2Th 3:11). The third instance of παραγγέλλω in this homily (2Th 3:6; 2Th 3:10). But παρακαλοῦμεν is added (see 1Th 2:11 on the word) with a softening force; cf. the transition in Phm 1:8 f., also the combinations of 1Th 2:11; 1Th 4:1, and 2Ti 4:2. For ἐν κυρίῳ Ἰ. X., see note on the threefold Name, 1Th 1:1; also on ἐν ὀνόματι κ.τ.λ., 2Th 3:6.

ἵνα μετὰ ἡσυχίας ἐργαζόμενοι τὸν ἑαυτῶν ἄρτον ἐσθίωσιν, that with quietness, keeping to their work, they eat their own bread: cf. 1Th 4:11 (and notes), closely echoed here. Μετὰ ἡσυχίας (= ἡσυχάζοντες, 1Th 4:11)—in contrast with περιεργαζόμενοι (2Th 3:11)—appears to qualify the whole clause, while ἐργαζόμενοι stands in the same relation to ἐσθίωσιν as to ἐφάγομεν in 2Th 3:8: “that they eat their own bread quietly, by working,” not by going about in idleness and taxing the community. For τὸν ἑαυτῶν ἄρτον, see 2Th 3:8—“their own bread,” not the bread of others received δωρεάν (2Th 3:8); “a Rabbinical phrase” (Lightfoot). For the use of ἵνα after παρακαλέω and the like, see note on 1Th 4:1. For μετά of the attendant disposition, cf. 1Th 1:6; Eph 4:2, 1Ti 2:15, &c.; cf. ἐν ἡσυχίᾳ, 1Ti 2:11 f.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12.] παρακαλοῦμεν, scil, αὐτούς.

ἐν κυρ. see on ver. 6.

μετὰ ἡσυχ. may be taken either subjectively,—with a quiet mind;—or objectively, with quietness, i.e. in out ward peace. The former is most probable, as addressed to the offenders themselves. ἑαυτῶν, emphatic—that which they themselves have earned.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

12. τοῖς δὲ τοιούτοις κτλ Having explained in vv. 7-11 why he commands the brothers to hold aloof from every brother who lives in idleness, Paul now turns (δε) to command the idlers to work and earn their own living in tranquillity of mind, the τοῖστοιούτοι being in contrast with ὑμῖ (v. 6). Paul, however, says not “we command you idlers,” or even “those idlers,” but in directly and impersonally “such as these.” Furthermore, though he uses παραγγέλλομε as in v. 6, he adds to it a παρακαλοῦμε, tempering the command with an exhortation. And still further, wishing it to be understood that he speaks on the authority not of himself but of the indwelling Christ, he adds “in the Lord Jesus Christ.” The tone of the verse is obviously tactful. Paul speaks as one of them, not as an apostle but as a babe (I 2:7); and he is confident that this word from him will suffice for most of the idlers, though in v. 14 he faces the contingency that a few of them will continue to be disobedient (I 5:27).

ἵνα μετὰ ἡσυχίας κτλ. Not without reference to his own example, Paul commands and exhorts them (ἵν introducing the object) to work and earn their own living, and that too with tranquillity of spirit. They are to depend for their maintenance not upon others (I 4:12) but upon their own exertions (Chrys. notes the emphatic ἑαντῶ). In the light of ἡσυχάζει (I 4:11 q. v.), μετὰ ἡσυχία is to be understood as the opposite not of περιεργάζεσθα, as if “without meddlesomeness” were meant, but of the feverish excitement of mind stimulated by the belief that the Parousia was at hand, or, in its new and erroneous form (2:2), was actually present, a belief which together with the persecutions (vv. 1-5) accounts for the increase of idleness and meddlesomeness since the writing of I.

On τοιοῦτα, which defines the τινἀ with reference to them individually or as a class, see Bl 47:9 and cf. Rom 16:18, 1Co 16:16 ff., etc.—παραγγέλλει (I 4:11) and παρακαλεῖ (I 2:11) are not combined elsewhere in Paul; on the ἵν with παρακαλεῖ, cf. I 4:11; with παραγγελλει Paul elsewhere employs the infinitive (v. 6, 1Co 7:10; contrast 1Ti 5:7). After παρακαλοῦμε, supply αὐτούς ορ τοὺς τοιούτου—On the divine name with ἐ, see I 1:1; P omits Χριστῷ KL, et al., read the logically synonymous διὰ τοῦ κυρίου ἡμῶν Ἰ. Χ with Rom 15:30 (see on I 4:2).—On ἡσυχί, cf. Act 22:2, 1Ti 2:11 f., Sir. 28:16; μετα marks the quality of mind with which working and earning their own living are to be associated.—On έσθίειν ἄρτο, see v. 8.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

With quietness - work. See on study to be quiet, 1Th 4:11.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.