2 Thessalonians 3:9

2Th_3:9

Not because we have not the power, but to make ourselves as ensample unto you to follow us

Example

Paul relinquished his right to support, that he might set a much needed example of industry- Let us consider--

I.

Example in respect of other things which have great influence on conduct.

1. Advice is persuasive, but example more so. Let a man advise his friend contrary to his own conduct, and his friend will imitate his conduct and reject his advice.

2. Authority is great, but example is greater. A parents habits have more force than his precepts.

3. The law of the land is not equal to the law of example. Written law must yield to common law, and common law is only immemorial example.

II. The force of example on the various stages of life.

1. Children are wholly subject to it.

2. Youths, thrown into the society of men, immediately assume the airs and manners of men, have their own leaders, and follow them.

3. Men aim at distinguishing themselves, but can only do so by imitating the distinguished in every department of active or studious life.

4. Old men both set and follow examples.

III. The influence of example on human societies.

1. A family is a small but important society; and here it is not so much what parents command or others advise as what everybody does, that forms the characters and manners of children. Take a child from one family (although a foreign one), and place him in another, and he will more resemble that in which he was brought up than that in which he was born.

2. If you go into a little neighbourhood, parish, or town, you will find a similarity in their manners and customs which can be due to nothing but the force of example.

3. If we consider the peculiarities in national characters, we must ascribe them to the same. A nation takes its character from the stock from which it originates.

IV. Example governs all the modes of human conduct.

1. The modes of speaking, reading, writing, vary according to the practice of the best instructors.

2. The higher branches are subject to the same sovereign authority. Sometimes mathematics, sometimes metaphysics, sometimes fine arts are in fashion; and each of these is principally cultivated according to the example of those who reign in the republic of letters.

3. Example governs the various modes of building. Different nations, states, towns, and even villages, commonly construct their houses in a different manner.

4. Example fixes the various degrees of reputation which belong to various stations and employments. Among the Jews it was reputable to labour in any of the mechanic arts. To cultivate the soil was honourable among the Romans. Elsewhere manual labour is thought a degradation.

5. The same law applies to the affairs of government. A single nation follows some great general or politician, and one nation treads in the steps of another.

6. So even in religion. The peculiarities and ceremonies of each took their origin from the opinion and practice of one or a few; and when a sect is formed, example preserves its existence and its peculiarities. Take the Friends, for examples.

7. Modes of mourning and rejoicing take their rise from the same cause. Savage nations mourn and rejoice according to nature; polished nations according to art.

8. In dress, modes of living, and diversion, example reigns alone and supreme. Example commands the French always to change, and forbids the Spaniards ever to alter.

V. The improvement. We learn from the great influence of example--

1. Why parents are so unsuccessful in the education of their children. They defeat their instructions and corrections by their examples.

2. Why it is so difficult for any not to deviate from the path of virtue. It was through example that so many of the good men of the Bible went astray.

3. The importance of avoiding bad company.

4. That no man can live in the world without doing good or hurt to others.

5. The account which great and influential men will have to give for their use of example.

6. How easy it is to effect a reformation. A few can do it anywhere by a good example. (W. Emmons, D. D.)

Example better than precept

Felix Neff, pastor of the High Alps, finding his people miserably poor, through ignorance of the proper methods of agriculture, endeavoured in vain to persuade them to a change. At length, having himself a garden at Queyros, he determined to plant it with potatoes. They watched him planting in the way he had recommended to them, and ridiculed what they were sure was a waste of labour. But when the gathering time came, and they saw him turning up plants with sixty tubercles, they begged that he would teach them next season to do the same. (J. F. B. Tinting, B. A.)

Commands to be enforced by example

During the siege of Sebastopol, Gordon was one day going the round of the trenches when he heard an angry altercation between a corporal and a sapper. On examining the cause, he learned that the men were instructed to place some gabions on the battery, and that the corporal had ordered the sapper to stand on the parapet, where he would be exposed to the enemys fire, and to place the gabions, while he, perfectly sheltered, handed them up from below. Gordon at once jumped on the parapet, ordering the corporal to join him, while the sapper handed them the gabions. When the work was done, and done under the fire of watchful Russian gunners, Gordon turned to the corporal and said, Never order a man to do what you are afraid to do yourself. (Life of General Gordon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

3:9 Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).

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

2Th_3:9. Paul has indeed the right to be maintained by the churches, but he freely renounces this right, in order to present believers with a good example. Comp. 1Co_9:4 ff.

οὐχ ὅτι] My meaning is by no means that; by no means as if. A restriction of the previous statement, in order to prevent a possible misunderstanding. Comp. 2Co_1:24; 2Co_3:5; Php_3:12; Php_4:11; Php_4:17; Hartung, Partikellehre, II. p. 153 f.

ἐξουσίαν] power or authority, sc. τοῦ δωρεὰν φαγεῖν ἄρτον.

ἀλλʼ] sc. ἐν κόπῳ καὶ μόχθῳ νύκτα καὶ ἡμέραν ἐργαζόμενοι ἄρτον ἐσθίομεν.

On ἑαυτούς, comp. Bernhardy, Syntax, p. 272; Winer, p. 136 [E. T. 187].

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 3:9 . The apostles had the right to be maintained by the church, but in this case they had refused to avail themselves of it. The Thessalonians are not to misconstrue their action.

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

(Co1 9:4-6, &c.; Gal 6:6.)

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 9. Not because we have not power] We have the power, εξουσιαν, the right, to be maintained by those in whose behalf we labour. The labourer is worthy of his hire, is a maxim universally acknowledged and respected; and they who preach the Gospel should live by the Gospel: the apostle did not claim his privilege, but laboured for his own support, that he might be an example to those whom he found otherwise disposed, and that he might spare the poor. See 1Co 9:1, &c.

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

9 Not because we have not. As Paul wished by his laboring to set an example, that idle persons might not like drones eat the bread of others, so he was not willing that this very thing should do injury to the ministers of the word, so that the Churches should defraud them of their proper livelihood. In this we may see his singular moderation and humanity, and how far removed he was from the ambition of those who abuse their powers, so as to infringe upon the rights of their brethren. There was a danger, lest the Thessalonians, having had from the beginning the preaching of the gospel from Paul’s mouth gratuitously, should lay it down as a law for the future as to other ministers; the disposition of mankind being so niggardly. Paul, accordingly, anticipates this danger, and teaches that he had a right to more than he had made use of, that others may retain their liberty unimpaired. He designed by this means to inflict the greater disgrace, as I have already noticed above, on those that do nothing, for it is an argument from, the greater to the less.

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.

(9) Power.—Rather, authority, which is power plus legitimacy, How jealously St. Paul guards the rights of the Apostolate! not for himself, but for the brethren of the Lord and Cephas (1Co_9:5), perhaps for Silas and Timothy (1Th_2:6, Note), and for futurity. The unbounded claims of spiritual fatherhood seem copied from the Roman law of patria potestas. (Comp. Phm_1:8; Phm_1:19.)

To make.—Literally, in order that we might give. It was not without thought and design that they had adopted the plan.

An ensample.—The same word as in 1Th_1:7. Literally, a model. The argument is a strong à fortiori. Whatever reason these Thessalonians might have for giving up work, St. Paul had the same, and more. He looked for the Advent, as they did; he spent his time in going about among the brethren, as they did; and over and above, he had the apostolic right to maintenance, which they had not. Why should not he have left off work, if they could justify themselves in so doing? If he thought right to work, à fortiori, it must be their duty to work too.

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

9. not because we have not power] Better, have not the right (moral power, authority)—viz., “to lay the charge of our maintenance upon the Church;” see note on 1Th_2:6. In the other Epistle St Paul refers to this matter in order to prove his earnest care for the Thessalonian Church; but here, for the sake of making his behaviour an example to them. Similarly in 1Co_10:33; 1Co_11:1; and Act_20:34-35; compare with 2Co_12:14-15.

but to make ourselves an ensample unto you, &c.] Or, more freely rendered: to furnish you with an example in ourselves, so that you might imitate us. The apostles sacrificed their own rights and comfort for the benefit of the Thessalonians (comp. 1Th_2:8, also 2Th_1:5), wishing to supply them with the kind of example most suitable for their imitation; and we learnt from 1Th_1:5-7, that this purpose had in most respects been realised.

On example (or pattern), see note to 1Th_1:7; and on imitate (follow, A.V.), 1Th_1:6, and 2Th_3:7 above.

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.

Not because we have not power,.... To forbear working, or require a maintenance from the churches to whom we minister, since Christ has ordained, that they that preach the Gospel should live of the Gospel; see Co1 9:4. This the apostle says to preserve their right of claim, when and where they should think fit to make use of it; and lest other ministers of the word, who could not support themselves as they did, should be hurt by such an example; and lest covetous men should make use of it to indulge their sin, and improve it against the maintenance of Gospel ministers: wherefore the apostle observes to them, that they did not do this, as conscious that they had no right to demand a supply from them,

but to make ourselves an ensample unto you to follow us; for it seems there were many idle lazy persons among them, who either had no callings or trades, or did not attend to them; wherefore the apostles wrought with their own hands, to set an example, who could not for shame but work, when they saw persons in so high an office, and of such a character, working with labour and travail, night and day, among them.

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

9 Not because we have not power, but to make ourselves an ensample unto you to follow us.

Ver. 9. Not because we have not power] Posse et nolle nobile est. (Chrysost.) {See Trapp on "1Co 9:4"} {See Trapp on "1Co 9:5"} {See Trapp on "1Co 9:6"} {See Trapp on "1Co 9:7"} {See Trapp on "1Co 9:8"} {See Trapp on "1Co 9:9"}

But to make ourselves an example] Those therefore that have enough to live on, must yet be doing something whereby the world may be the better; and not think to come hither merely as rats and mice, only to devour victuals, and to run squeaking up and down. These are ciphers, or rather excrements in human society. By the law of Mahomet, the Great Turk himself is bound to exercise some manual trade or occupation (for none must be idle), as Solyman the Magnificent, that so threatened Vienna, his trade was making of arrow heads; Achmat the Last, horn rings for archers. (Peacham.)

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.

Not because we have not power ... - See the notes on 1Co 9:6, 1Co 9:12, 1Co 9:14.

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

If I, to whom you are indebted for the preaching of the gospel, have yielded my claims, unwilling to receive any thing from you, and even labouring with my own hands for the necessaries of life, how are those to be borne with who do nothing, and yet will be supported at another’s expense? for St. Paul had witnessed amongst them some of this idle disposition. (Estius)

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).

The contents of this verse are already spoken to in the former, only the apostle asserts the right of maintenance due to the ministry by the name of

power. It may be claimed by authority from Christ, though it should not be commanded by any laws from men. As the priests under the law had their maintenance settled upon them by the law of God; so hath the Lord ordained that they which preach the gospel should live of the gospel, 1Co 9:14; Gal 6:6. And though this power may be claimed, yet in some cases it is to be denied, as the apostle did, 1Co 9:12; We have not used this power; lest we should hinder the gospel of Christ. And so he did here, to make himself an example, τυπον, which signifies any mark that is cut or engraven to stamp things into its own likeness; oft used in the New Testament, and variously applied.

But to make ourselves an ensample unto you to follow us: it is desirable to follow good examples, but more to become a good example: and as the old verse is true, Regis ad exemplum, & c., so the old proverb, "Like priests, like people"; and to follow them is to imitate them, as 1Co 11:1; Be ye followers of me, even as I also am of Christ. He is the first pattern, and others are to be regulated by it; and so far, and no further, to be imitated. As ministers ought to be patterns, Tit 2:7; 1Pe 5:3; so the people ought to be followers, and their sin will be the greater if they follow not their doctrine, when it is exemplified in their practice.

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

9. Power—See note on Act_20:34.

Make ourselves an ensample— Literal Greek, we may give ourselves a type. In this phrase the ourselves is plural, and the type singular, showing that St. Paul speaks of himself in the plural.

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

Not because we have not power; that is, to demand support. Paul, as an apostle, had the right of maintenance from the Churches among whom he laboured. This right of support he insists upon in the First Epistle to the Corinthians. (1Co_9:1-18) But for the sake of his converts, to give them an example of diligent working, and to remove every impediment to the progress of the gospel, he often waived his rights. Thus he did at Thessalonica, (1Th_2:6, 1Th_2:9) at Corinth (Act_18:3; 2Co_11:9) and at Ephesus Act_20:34; in all these places he laboured for his maintenance as a tent maker. But we acted soto make ourselves an ensample unto you to follow imitateus.

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

not because we have not the right [to demand support while preaching-- Luk_10:7 ; 1Co_9:1-18 ], but to make ourselves an ensample unto you, that ye should imitate us . [Many of the Thessalonian converts were from the laboring classes. Now, laborers in that day were brought into competition with slave-labor, and hence were disposed to look upon all manual work as degrading. This false view of life was the main influence which produced that vast multitude of parasites that then swarmed in every large city of the empire. To correct this mistaken pride, and to restore labor to its just dignity, Paul had made tents and supported himself by his hands while at Thessalonica. For these and other reasons he had also waived his right to support and had sustained himself while at Corinth ( Act_18:3 ; 2Co_11:9 ) and at Ephesus ( Act_20:34 ). But notwithstanding his example and instruction, and despite his written rebuke ( 1Th_4:11-12 ), idleness appears to have increased rather than diminished; so the apostle here devotes some space to it.]

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.

9. Not because we have not power. A right to support at your hands, but because we wished to set you an example of industry.

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.

9. οὐχ ὅτι οὐκ ἔχομεν ἐξουσίαν, not that we are without right (to act otherwise, to claim our maintenance: scil. ἐξουσίαν τοῦ δωρεὰν ἄρτον φαγεῖν· τοῦ φαγεῖν καὶ πεῖν, τοῦ μὴ ἐργάζεσθαι—see 1Co 9:4; 1Co 9:6. For this elliptical, corrective use of οὐχ ὅτι (non quasi, Vulg.; rather non quod, Beza)—“it is not the case that,” or “I do not mean that”—cf. 2Co 1:24, Php 3:12; Php 4:11, &c. T his ἐξουσία St Paul carefully demonstrates, on behalf of the ministry of the Gospel, in 1Co 9:3-14, tracing it back to the Lord’s ordinance (Luk 10:7); cf. also Heb 13:10. Ἐξουσία is moral power, right, authority (jus, Beza correctly; not potestatem, as in Vulg.), in distinction from δύναμις (2Th 1:7; 2Th 1:11, 2Th 2:9), actual power, force.

ἀλλʼ ἵνα ἑαυτοὺς τύπον δῶμεν ὑμῖν εἰς τὸ μιμεῖσθαι ἡμᾶς, but (we did this—ἐν κόπῳ κ.τ.λ.… εἰργαζόμεθα, 2Th 3:8; or, we waived this right—τῇ ἐξουσίᾳ οὐκ ἐχρησάμεθα, 1Co 9:15), that we might give ourselves to you by way of example, so that you might imitate us. The ellipsis after ἀλλά resembles that following ὅτι in 2Th 2:3, or μόνον in 2Th 2:7 (see notes). Ἑαυτούς (for its use in 1st person, see 1Th 2:8) is thrown forward with emphasis—the writers would themselves exemplify the life they preach; from the first they impressed their message on the Thessalonians in this living, practical fashion (1Th 1:6): cf. 1Co 4:17; Php 3:17, where τύπος appears in the same connexion—for this word, see note on 1Th 1:7. To “give oneself (as) an example” is more than to “make oneself an example” (as though δίδωμι had the twofold sense of Heb. נָתַן); it implies sacrifice, self-surrender, resembling μεταδοῦναι … τὰς ἑαυτῶν ψυχάς, 1Th 2:8: cf. ὁ δοὺς ἑαυτὸν ἀντίλυτρον, 1Ti 2:6; Eph 1:22; Eph 5:2; Rom 6:16. On εἰς τό with infinitive, see 1Th 2:12: the εἰς τό clause (of issue) is consecutive to the ἵνα clause (of purpose), as in 1Th 2:16; the consecution of 2Th 2:11 f. above was the reverse of this (εἰς τό …, ἴνα).

In 2Th 3:8-9 the Apostles give two reasons for their practice of manual labour,—the former alone stated in 1Th 2:9. The second reason—less complimentary to the readers, but on which the conduct of the ἄτακτοι now compels insistence—was however half implied in the context of the parallel passage (Ep. I.), scil. in μεταδοῦναι … τὰς ἐαυτῶν ψυχάς (2Th 2:8) and ὡς … δικαίως … ὑμῖν … ἐγενήθημεν, … ὡς πατὴρ τέκνα ἑαυτοῦ … μαρτυρόμενοι κ.τ.λ. (2Th 3:10 f.): cf. 2Co 11:11 f., 2Co 12:14 f. (St Paul an example of self-denial); see note on 1Th 2:9 above.

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.

9.] See 1Co 9:4 ff., where he treats of his abstinence from this his apostolic power.

οὐχ ὅτι, my meaning is not, that … See reff. and Hartung, Part. ii. 153.

ἑαυτούς is used in the plural for ἡμᾶς αὐτούς and ὑμᾶς αὐτούς for shortness, but never in the singular for ἐμαυτόν or σεαυτόν, where no such reason exists: see Bernhardy, Syntax, p. 272.

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

9. οὐχ ὅτλ κτλ Using a common ellipsis (οὐχ ὅτ … ἀλλα), Paul qualifies the preceding statement with a view not simply to asserting his apostolic right to support from the church, but also to strengthening the force of his example by reminding the readers that he waived that right. Both the assertion and the waiving of rights are characteristic of Paul, especially as regards the right to receive remuneration for his missionary labour. In 1Co 9:14, he fortifies his contention by quoting the point of a word of the Lord (Mat 10:10 = Luk 10:7). The language in which he expresses here his right differs from that in I (2:6; see notes on 2:5-8, 9) where the same claim is made and waived, and agrees with that in 1Co 9:4 ff. μὴ οὐκ ἒχομεν ἐξουσίαν φαγεῖν καὶ πεῖν; μὴ οὐκ ἔχομεν ἐξουσίαν άδελφὴν γυναῖκα περιἁγει (even the wives of missionaries being entitled to support), and especially ἢ μόνος ἐγὼ καὶ Βαρνάβας οὐκ ἒχομεν ἐξουσίαν μὴ ἐργάζεσθαι In the light of the latter citation, we may supply here after the absolute ἐξουσία a μὴ ἐργάζεσθαι

ἀλλʼ ἵνα κτλ “But (we worked, waiving our rights) in order that we might give ourselves as an example to you with a view to your imitating us.” Since Paul says not σχῆτ (cf. Php 3:17 ἔχετε τύπον ἡμᾶ) but δῶμεν ὑμῖν it is likely that he intends to emphasise the self-sacrifice involved in this waiving of his rights, an emphasis which is conspicuous in a similar connection in the first epistle (2:8 μεταδοῦνα … τὰς έαυτῶν ψυχά). The ἑαυτού here is likewise more emphatic than the ἡμᾶ just cited from Php 3:17; Paul gives not simply the command to work (v. 10), but also himself as an example of industry.

On the ellipsis οὐχ ὅτ (cf. 2Co 1:24, 2Co 3:5, 2Co 7:9, Php 4:17), whose origin is forgotten in usage (cf. Php 4:11), see Bl 81:1; and on the ellipsis after ἀλλά see Bl 77:13. In the first case we may supply “we worked,” in the second, “we worked, waiving the right,” or simply “we did it.” For ἀλλʼ ἵν, cf. 2Co 2:4, 2Co 13:7, Eph 5:27.—ἐξουσία is here not potestatem but ius, not “liberty of action” but moral “right” or authority; see Mill. and cf. ἔχειν ἐξουσία in Rom 9:21, 1Co 7:37, 1Co 9:4-6, 1Co 11:10.—On τὐπον, see I 1:7; on the use of διδόνα here, cf. Eph 4:11 ff.

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

Power [εξουσιαν] . Better, right. See on Mr 2:10; Joh 1:12.

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