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Commentary on 2 Thessalonians 3 verses 6–15
The apostle having commended their obedience for the time past, and mentioned his confidence in their obedience for the time to come, proceeds to give them commands and directions to some who were faulty, correcting some things that were amiss among them. Observe, The best society of Christians may have some faulty persons among them, and some things that ought to be reformed. Perfection is not to be found on this side heaven: but evil manners beget good laws; the disorders that Paul heard of as existing among the Thessalonians occasioned the good laws we find in these verses, which are of constant use to us, and all others whom they may concern. Observe,
I. That which was amiss among the Thessalonians, which is expressed,
1.More generally. There were some who walked disorderly, not after the tradition they received from the apostle, Th2 3:6. Some of the brethren were guilty of this disorderly walking; they did not live regularly, nor govern themselves according to the rules of Christianity, nor agreeably to their profession of religion; not according to the precepts delivered by the apostle, which they had received, and pretended to pay a regard to. Note, It is required of those who have received the gospel, and who profess a subjection to it, that they live according to the gospel. If they do not, they are to be counted disorderly persons.
2.In particular, there were among them some idle persons and busy-bodies, Th2 3:11. This the apostle was so credibly informed of that he had sufficient reason to give commands and directions with relation to such persons, how they ought to behave, and how the church should act towards them. (1.) There were some among them who were idle, not working at all, or doing nothing. It does not appear that they were gluttons or drunkards, but idle, and therefore disorderly people. It is not enough for any to say they do no hurt; for it is required of all persons that they do good in the places and relations in which Providence has placed them. It is probable that these persons had a notion (by misunderstanding some passages in the former epistle) concerning the near approach of the coming of Christ, which served them for a pretence to leave off the work of their callings, and live in idleness. Note, It is a great error, or abuse of religion, to make it a cloak for idleness or any other sin. If we were sure that the day of judgment were ever so near, we must, notwithstanding, do the work of the day in its day, that when our Lord comes he may find us doing. The servant who waits for the coming of his Lord aright must be working as his Lord has commanded, that all may be ready when he comes. Or, it may be, these disorderly persons pretended that the liberty wherewith Christ had made them free discharged them from the services and business of their particular callings and employments in the world: whereas they were to abide in the same calling wherein they were called of God, and therein abide with God, Co1 7:20, Co1 7:24. Industry in our particular callings as men is a duty required of us by our general calling as Christians. Or perhaps the general charity there was then among Christians to their poor brethren encouraged some to live in idleness, as knowing the church would maintain them: whatever was the cause, they were much to blame. (2.) There were busy-bodies among them: and it should seem, by the connection, that the same persons who were idle were busy-bodies also. This may seem to be a contradiction; but so it is, that most commonly those persons who have no business of their own to do, or who neglect it, busy themselves in other men's matters. If we are idle, the devil and a corrupt heart will soon find us something to do. The mind of man is a busy thing; if it be not employed in doing good, it will be doing evil. Note, Busy-bodies are disorderly walkers, such as are guilty of vain curiosity, and impertinent meddling with things that do not concern them, and troubling themselves and others with other men's matters. The apostle warns Timothy (Ti1 5:13) to beware of such as learn to be idle, wandering about from house to house, and are not only idle, but tatlers also, and busy-bodies, speaking things which they ought not.
II. The good laws which were occasioned by these evil manners, concerning which we may take notice,
1.Whose laws they are: they are commands of the apostles of our Lord, given in the name of their Lord and ours, that is, the commands of our Lord himself. We command you, brethren, in the name of the Lord Jesus Christ, Th2 3:6. Again, We command and exhort you by our Lord Jesus Christ, Th2 3:12. The apostle uses words of authority and entreaty: and, where disorders are to be rectified or prevented, there is need of both. The authority of Christ should awe our minds to obedience, and his grace and goodness should allure us.
2.What the good laws and rules are. The apostle gives directions to the whole church, commands to those disorderly persons, and an exhortation to those in particular who did well among them.
(1.)His commands and directions to the whole church regard, [1.] Their behaviour towards the disorderly persons who were among them, which is thus expressed (Th2 3:6), to withdraw themselves from such, and afterwards to mark that man, and have no company with him, that he may be ashamed; yet not to count him as an enemy, but to admonish him as a brother. The directions of the apostle are carefully to be observed in our conduct towards disorderly persons. We must be very cautious in church-censures and church-discipline. We must, First, Note that man who is suspected or charged with not obeying the word of God, or walking contrary thereto, that is, we must have sufficient proof of his fault before we proceed further. We must, Secondly, Admonish him in a friendly manner; we must put him in mind of his sin, and of his duty; and this should be done privately (Mat 18:15); then, if he will not hear, we must, Thirdly, Withdraw from him, and not keep company with him, that is, we must avoid familiar converse and society with such, for two reasons, namely, that we may not learn his evil ways; for he who follows vain and idle persons, and keeps company with such, is in danger of becoming like them. Another reason is for the shaming, and so the reforming, of those that offend, that when idle and disorderly persons see how their loose practices are disliked by all wise and good people they may be ashamed of them, and walk more orderly. Love therefore to the persons of our offending brethren, even when we hate their vices, should be the motive of our withdrawing from them; and even those who are under the censures of the church must not be accounted as enemies (Th2 3:15); for, if they be reclaimed and reformed by these censures, they will recover their credit and comfort, and right to church-privileges as brethren. [2.] Their general conduct and behaviour ought to be according to the good example the apostle and those who were with him had given them: Yourselves know how you ought to follow us, Th2 3:7. Those who planted religion among them had set a good example before them; and the ministers of the gospel should be ensamples to the flock. It is the duty of Christians not only to walk according to the traditions of the apostles, and the doctrines they preached, but also according to the good example they set before them, to be followers of them so far as they were followers of Christ. The particular good example the apostle mentions was their diligence, which was so different from what was found in the disorderly walkers he takes notice of: "We behaved not ourselves disorderly among you (Th2 3:7), we did not spend our time idly, in idle visits, idle talk, idle sports." They took pains in their ministry, in preaching the gospel, and in getting their own living. Neither did we eat any man's bread for nought, Th2 3:8. Though he might justly have demanded a maintenance, because those who preach the gospel may of right expect to live by the gospel. This is a just debt that people owe to their ministers, and the apostle had power or authority to have demanded this (Th2 3:9); but he waived his right from affection to them, and for the sake of the gospel, and that he might be an example for them to follow (Th2 3:9), that they might learn how to fill up time, and always be employed in something that would turn to good account.
(2.)He commands and directs those that live idle lives to reform, and set themselves to their business. He had given commandments to this purport, as well as a good example of this, when he was among them: Even when we were with you, this we commanded you, that if any man would not work neither should he eat, Th2 3:10. It was a proverbial speech among the Jews, He who does not labour does not deserve to eat. The labourer is worthy of his meat; but what is the loiterer worthy of? It is the will of God that every man should have a calling, and mind his calling, and make a business of it, and that none should live like useless drones in the world. Such persons do what in them lies to defeat the sentence, In the sweat of thy face shalt thou eat thy bread. It was not the mere humour of the apostle, who was an active stirring man himself and therefore would have every body else to be so too, but it was the command of our Lord Jesus Christ, that with quietness we work, and eat our own bread, Th2 3:12. Men ought some way or other to earn their own living, otherwise they do not eat their own bread. Observe, There must be work or labour, in opposition to idleness; and there must be quietness, in opposition to being busy-bodies in other men's matters. We must study to be quiet, and do our own business. This is an excellent but rare composition, to be of an active yet quiet spirit, active in our own business and yet quiet as to other people's.
(3.)He exhorts those that did well not to be weary in well-doing (Th2 3:13); as if he had said, "Go on and prosper. The Lord is with you while you are with him. See that whatever you do, that is good, you persevere therein. Hold on your way, and hold out to the end. You must never give over, nor tire in your work. It will be time enough to rest when you come to heaven, that everlasting rest which remains for the people of God."
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."
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.”
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.
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.
"For yourselves know how ye ought to imitate us: for we behaved not ourselves disorderly among you; neither did we eat bread for nought at any man's hand."
And yet even if they had eaten, it would not have been for nought. "For the laborer," he says, "is worthy of his hire."
"But in labor and travail, working night and day, that we might not burden any of you. Not because we have not the right, but to make ourselves an ensample unto you that ye should imitate us."
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.
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.
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.
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SUMMARY
In 2 Thessalonians 3:8, the Apostle Paul offers a profound defense of his ministry and a practical example for the Thessalonian believers, asserting that he and his companions did not consume anyone's provisions without earning them. Instead, they tirelessly engaged in arduous labor, working day and night, precisely to avoid becoming a financial burden to any member of the community. This verse encapsulates Paul's commitment to apostolic integrity, self-sufficiency, and diligent work, serving as a direct counter-example to idleness and a foundational principle for Christian living.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several Literary Devices in 2 Thessalonians 3:8 to powerfully convey his message. Central to the verse is Contrast, as Paul juxtaposes his diligent work ethic ("but wrought with labour and travail night and day") with the passive acceptance of sustenance "for nought." This stark comparison highlights the unacceptable nature of idleness and the commendable virtue of self-sufficiency. The phrase "night and day" functions as Hyperbole, an exaggeration used for emphasis, underscoring the extreme, ceaseless effort Paul and his companions invested in their labor. While not literally working every single hour, it conveys their unwavering dedication and the arduousness of their toil. Furthermore, the entire statement serves as a powerful appeal to Ethos (credibility or character). By demonstrating his own commitment to hard work and self-support, Paul establishes his moral authority and integrity, making his subsequent commands against idleness all the more compelling and difficult to dismiss.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Thessalonians 3:8 is a foundational text for understanding the Christian work ethic and the integrity of gospel ministry. Theologically, it asserts that honest, diligent labor is not merely a secular necessity but a spiritual discipline and a means of glorifying God. Paul's refusal to be a burden, even when he had a legitimate right to support, underscores a profound commitment to selfless service and the avoidance of any appearance of greed or exploitation that might hinder the gospel. This principle extends beyond vocational ministry, calling all believers to personal responsibility, stewardship of their time and resources, and a diligent pursuit of productive work, not just for personal gain, but also to contribute to the well-being of others and the wider community. It teaches that true Christian freedom does not lead to irresponsible idleness but to a responsible and loving engagement with the world through diligent effort.
REFLECTION AND APPLICATION
Paul's example in 2 Thessalonians 3:8 provides timeless lessons for believers today, challenging us to evaluate our own approach to work, responsibility, and community. In a world that often struggles with entitlement, idleness, and the blurring lines between legitimate need and dependency, Paul's commitment to diligent, self-sacrificing labor stands as a powerful counter-cultural witness. This verse calls us to embrace a strong work ethic in all spheres of life, whether in our professions, our homes, or our ministries, viewing our labor as an act of worship and a means of serving God and neighbor. It encourages us to take personal responsibility for our own needs, seeking to be contributors rather than perpetual recipients, and to consider how our actions reflect on the gospel message. For those in ministry, it serves as a poignant reminder of the importance of financial transparency, humility, and a willingness to make personal sacrifices to ensure the integrity and effectiveness of their witness, always prioritizing the advancement of the gospel over personal comfort or gain.
Questions for Reflection
FAQ
Why did Paul refuse support from the Thessalonians when apostles had a right to it?
Answer: While Paul explicitly states in 1 Corinthians 9:14 that "the Lord ordained that those who proclaim the gospel should get their living by the gospel," he often chose to waive this right. His primary reason, as indicated in 2 Thessalonians 3:8 and other passages (1 Corinthians 9:12, 2 Corinthians 11:7-9), was to remove any potential stumbling block or accusation that he was preaching for financial gain. In the context of Thessalonica, where some believers were idle, Paul's self-sufficiency served as a powerful, living example of the diligent work ethic he was commanding them to adopt (2 Thessalonians 3:10). It demonstrated his genuine love for them and his commitment to the gospel's purity above personal comfort.
What does "wrought with labour and travail night and day" imply about Paul's work?
Answer: This phrase is a vivid description of Paul's intense and continuous effort. "Labour" (kópos) refers to wearisome toil that causes fatigue, while "travail" (móchthos) denotes the distress and hardship associated with such arduous work. The addition of "night and day" is a hyperbole, emphasizing the ceaseless, relentless nature of their efforts. It implies that Paul and his companions worked extremely long hours, often into the night, to support themselves through their trade (likely tentmaking, as seen in Acts 18:3). This wasn't merely part-time work but a demanding, exhausting commitment designed to ensure they were entirely self-sufficient and not a burden to the nascent church.
CHRIST-CENTERED FULFILLMENT
While 2 Thessalonians 3:8 highlights Paul's exemplary work ethic and self-sacrifice, it ultimately points to the supreme example of Christ, who perfectly embodied diligence, humility, and the ultimate act of not being a burden but rather bearing the burdens of humanity. Jesus, though fully God, "made himself nothing, taking the form of a servant" (Philippians 2:7). He diligently performed the work of His Father, stating, "My Father is working until now, and I am working" (John 5:17), and He tirelessly ministered to the needs of others, often without a place to lay His head (Matthew 8:20). The ultimate fulfillment of "not being chargeable" is seen in Christ's atoning work: He bore the ultimate charge of our sin on the cross, becoming a burden for us so that we might be set free from the unbearable weight of spiritual debt (Isaiah 53:4-5; 2 Corinthians 5:21). His life of selfless service and His death as the Lamb of God who takes away the sin of the world (John 1:29) provide the foundational pattern for all Christian diligence and sacrificial living, inspiring us to work heartily as for the Lord (Colossians 3:23) and to live lives that do not burden others but rather bless them, all in imitation of our Savior.