2 Thessalonians 3:12

So we ask and encourage those who have this kind of life in the Lord Jesus Christ to work quietly and earn their own food. In order to persuade them more easily, he urges them by invoking the name of the Lord Jesus Christ to …

"For we hear of some that walk among you disorderly, that work not at all, but are busybodies." This indeed he says here; but there, in the first Epistle, he says, "that ye may walk honestly towards them that are without." On what account? Perhaps there was as yet no such thing. For upon another occasion also admonishing, he says, "It is more blessed to give than to receive." But the expression, "walk honestly" has no reference to disorder; wherefore he added, "that ye may have need of nothing." And here he sets down another necessity, for thus doing what was honorable and good towards all. (For as he proceeds, he says, "be not weary in well doing.") For certainly he that is idle and yet able to work must needs be a busybody. But alms are given to those only who are not able to support themselves by the work of their own hands, or who teach, and are wholly occupied in the business of teaching. "For thou shalt not muzzle the ox," he says, "when he treadeth out the corn." "And the laborer is worthy of his hire." So that neither is he idle, but receives the reward of work and great work too. But to pray and fast being idle, is not the work of the hands. For the work that he is here speaking of is the work of the hands. "That work not at all, but are busybodies. Now them that are such we command and exhort through our Lord Jesus Christ." Because he had touched them severely, wishing to render his discourse more mild, he adds, "through the Lord," again what is authoritative and fearful. "That with quietness," he says, "they work, and eat their own bread." For why has he not said, But if they are not disorderly let them be maintained by you; but requires both, that they be quiet, and that they work? "That they may eat their own bread," says he, not that of another.

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.

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

Since he expressed himself more strictly, having said: "we exhort," he again turns to them with greater condescension and says: "we entreat." But through this exhortation it becomes even more weighty and strict. He demands two things from them: as from the disorderly — that …