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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Thessalonians 3:6–15. His four-level outline is real structure in the source text, so it is rendered as structure.
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."
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Summary
In 2 Thessalonians 3:9, the Apostle Paul clarifies his and his companions' decision to work diligently and support themselves while ministering in Thessalonica. He asserts that this was not due to a lack of apostolic right or authority to receive financial support, but rather a deliberate choice to provide a tangible, living example for the Thessalonian believers, particularly those who were prone to idleness, demonstrating the importance of hard work and self-sufficiency within the Christian community.
Context
Literary Context
This verse is situated within Paul's concluding exhortations in his second letter to the Thessalonians, specifically addressing a significant pastoral concern: idleness among some members of the church. In the preceding verses 2 Thessalonians 3:6-8, Paul issues a strong command to "withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us." He then immediately reminds them of his own conduct while among them, emphasizing that he and his co-workers "wrought with labour and travail night and day, that we might not be chargeable to any of you." Verse 9 then serves to explain the reason for their self-supporting labor, setting the stage for the direct command in 2 Thessalonians 3:10 that "if any would not work, neither should he eat," and the subsequent admonition against "disorderly" living in 2 Thessalonians 3:11-12.
Historical & Cultural Context
The early Christian communities, like the one in Thessalonica, existed within a Greco-Roman world where patronage and client relationships were common. Philosophers and religious teachers often relied on the support of their disciples or patrons. However, there was also a prevailing cultural disdain for manual labor among the elite. Within the Thessalonian church, a misunderstanding of eschatology (the doctrine of end times) seems to have contributed to the problem of idleness; some believers, perhaps believing Christ's return was so imminent that daily work was unnecessary, had ceased to labor and were living off the charity of others. Paul's example directly countered this, demonstrating that Christian hope does not negate earthly responsibilities. His choice to work "night and day" also set him apart from itinerant sophists or charlatans who often exploited their followers for financial gain, thus protecting the integrity of the gospel message.
Key Themes
The verse powerfully contributes to several key themes within the Thessalonian epistles and Paul's broader theology. It underscores the theme of Apostolic Example and Leadership, where Paul doesn't merely preach but embodies the principles he teaches, providing a practical model for discipleship. It highlights the tension between the Right to Support vs. Voluntary Renunciation, as Paul asserts his legitimate "power" or authority to receive sustenance from the church (a principle he defends elsewhere, such as in 1 Corinthians 9), yet chooses to forgo it for the greater good. Most critically, it directly addresses the theme of Combating Idleness and Promoting a Christian Work Ethic, which is a central concern in both 1 Thessalonians and 2 Thessalonians, emphasizing personal responsibility, diligence, and living in a manner that honors God and avoids being a burden to others.
Exposition and Analysis
Key Word Analysis
From ἔξεστι (in the sense of ability); privilege, i.e. (subjectively) force, capacity, competency, freedom, or (objectively) mastery (concretely, magistrate, superhuman, potentate, token of control), delegated influence. Here, Paul uses exousía to denote his legitimate right or authority as an apostle to be supported by those he ministered to. It signifies a divinely granted privilege and competency, not merely physical strength.
From τύπτω; a die (as struck), i.e. (by implication) a stamp or scar; by analogy, a shape, i.e. a statue, (figuratively) style or resemblance; specially, a sampler ("type"), i.e. a model (for imitation) or instance (for warning). Paul intended his self-supporting labor to be a clear, imprinted pattern or model for the Thessalonian believers to emulate, particularly in their work ethic and self-sufficiency.
Middle voice from (a "mimic"); to imitate. This word underscores the intentionality of Paul's example. He wasn't just living; he was living in a way that he expected others to mimic or imitate, highlighting the pedagogical purpose of his conduct.
Verse Breakdown
"Not because we have not power"
This opening clause is a strong negation, clarifying Paul's motive. He explicitly states that his decision to work was not born out of a lack of legitimate right or authority (exousía) to receive financial support from the church. This preempts any misunderstanding that he was forced into self-sufficiency or that his apostolic office lacked the customary privileges of a teacher. It implicitly affirms the principle that those who minister the gospel have a right to live from the gospel.
"but to make ourselves an ensample unto you"
This is the pivotal explanatory clause, revealing Paul's true, pastoral motivation. The conjunction "but" (G235, allá) introduces a strong contrast to the preceding negation, emphasizing the positive purpose. Paul and his companions deliberately chose to "make" (G1325, dídōmi, here in the sense of 'give' or 'present') themselves as a "týpos" – a clear, tangible pattern or model. This "ensample" was specifically for the Thessalonian believers ("unto you"), designed to be observed and understood.
"to follow us"
This final infinitive phrase states the explicit goal of Paul's exemplary conduct. The purpose of presenting themselves as an "ensample" was so that the Thessalonians would "miméomai" – imitate or follow – their behavior. This directly addresses the issue of idleness by providing a practical, lived demonstration of the diligence and self-reliance that Paul desired to see in the church, thereby encouraging them to adopt a similar work ethic.
Literary Devices
Paul employs several literary devices in this concise verse. Primarily, there is a clear use of Antithesis, contrasting what their actions were not based on ("not because we have not power") with what they were based on ("but to make ourselves an ensample"). This highlights the intentionality and self-sacrificial nature of their conduct. The central device is Exemplification or Modeling, where Paul presents his own life and actions as a direct pattern for others to follow. This is reinforced by the use of the word "týpos" (ensample), which literally means a stamp or mold, implying that their lives were designed to leave an imprint on the Thessalonians. Furthermore, there is an element of Didacticism, as Paul's example serves as a practical teaching method, demonstrating rather than merely declaring the desired behavior.
Theological and Thematic Connections
This verse profoundly illustrates the principle of Christian liberty exercised for the sake of others and the gospel. While Paul possessed the "power" or right to receive support, he voluntarily renounced it to serve a higher purpose: providing a compelling example and removing any potential stumbling block to the gospel's reception or the church's spiritual health. This act of self-denial for the benefit of the community reflects a deep commitment to pastoral integrity and the practical outworking of love. It underscores that Christian leadership is not about asserting rights but about serving and modeling Christ-like behavior, especially in areas where the community struggles. This also connects to the broader biblical emphasis on diligence, personal responsibility, and the dignity of labor, countering any notion that spiritual pursuits negate the need for earthly work.
Reflection and Application
Paul's intentional decision to live as an "ensample" in 2 Thessalonians 3:9 offers profound lessons for believers today. It challenges us to consider how our own lives serve as models for others, whether in our families, workplaces, or communities of faith. True spiritual leadership, whether formal or informal, is not merely about what we say, but critically about how we live. Paul's willingness to forego a legitimate right for the greater good of the community and the integrity of the gospel message is a powerful call to self-sacrificial service. It reminds us that our actions speak louder than words, and that practical diligence, responsibility, and a strong work ethic are not merely secular virtues but integral components of a robust Christian witness. We are called to live in such a way that our conduct encourages and equips others to walk in integrity, demonstrating the transformative power of the gospel in every facet of life.
Questions for Reflection
FAQ
Did Paul always refuse financial support from the churches he ministered to?
No, Paul did not always refuse financial support, though he often chose to be self-supporting, especially in new mission fields like Thessalonica and Corinth. He clearly articulated his apostolic right to receive support from the churches he served, as seen in 1 Corinthians 9:4-14. He also received support from some churches, notably the Philippians, whom he commends for their generosity (see Philippians 4:15-16). His decision to work with his own hands was a strategic choice, often made to avoid being a burden, to prevent accusations of greed, or, as in the case of 2 Thessalonians 3:9, to set a practical example for the believers.
Christ-Centered Fulfillment
Paul's self-renunciation of his apostolic right to support, choosing instead to become a working "ensample" for the Thessalonians, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Paul's humility and willingness to set aside personal privilege for the benefit of others perfectly mirrors the divine humility of Christ. As the Apostle Paul himself declares in Philippians 2:5-8, Christ, "being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men." Jesus, though possessing all divine "power" and authority, emptied Himself, not clinging to His heavenly prerogatives, but descending to earth, living a life of service, and ultimately submitting to the cross for the salvation of humanity. He became the supreme "ensample" for us, demonstrating the ultimate self-giving love (as seen in John 13:15) and teaching that true greatness lies in humble service, not in asserting rights or seeking personal gain (Matthew 20:28). Thus, Paul's actions in 2 Thessalonians 3:9 are a Christ-like echo, drawing believers not only to imitate the apostle but, through him, to imitate the perfect pattern of our Lord, who gave Himself completely for us.