Exegetical and Hermeneutical Commentary of 2 Thessalonian 3:8
Neither did we eat any man’s bread for naught; but wrought with labor and travail night and day, that we might not be chargable to any of you:
8. neither did we eat any man’s bread for nought ] This clause follows up and makes application of the last, showing by contrast in what lay the chief complaint against the “brethren walking disorderly.” They would not work for their bread, and seemingly expected the Church to support them. The Church officers very properly resisted this demand, telling them to return to their occupations; so the Apostle himself had directed in 1Th 4:11-12. This some of them refused to do; and they went up and down (2Th 3:11) retailing their supposed grievances, allying themselves with the false prophets of the Parousia, and making all kinds of mischief. Such is the picture of this unruly faction that we draw from the two Epistles. The fraternal spirit of the Primitive Church and the readiness of its members to put their goods at the common service (see Act 2:44-45; Act 4:32-35) were thus abused by idlers and fanatics qualities not unfrequently united by men impatient of the monotony of daily toil, and who found in spiritual excitement at once a diversion from irksome duty and an excuse for its neglect.
To correct this morbid tendency was one reason of many for which the Apostle practised manual labour. He tries to make these ill-conducted men feel by his own example the disgrace of living, without an effort, at the cost of others: neither did we eat bread for nought at any man’s hand (R.V.) There was a manly pride about St Paul in this matter. Comp. 2Co 11:9-10, and 1Co 9:15: “No man shall stop me of this glorying.” “To eat bread” is a Hebraistic synonym for receive maintenance; comp. 2Sa 9:7.
but wrought with labour and travail night and day ] Rather, but in labour and travail, night and day working (R.V.). Here are two clauses, the former standing in opposition to the foregoing sentence: “It was not for nought that we ate our bread, but in labour and travail;” then he continues, “working night and day.” Dearly, and with hard labour did St Paul and his comrades earn their daily bread. The Thessalonians had seen him at his task. For the particular words of this clause see 1Th 2:9, which it repeats almost identically.
that we might not be chargeable to any of you ] More lit., that we might not put a burden on any of you. Comp. again 1Th 2:9.
“The disorderly,” without any right, were leaning heavily on their brethren and taxing their charity; the orderly apostles, with every right to do so, had never charged them anything.
Fuente: The Cambridge Bible for Schools and Colleges
Neither did we eat any mans bread for nought – We were not supported in idleness at the expense of others. We gave a fair equivalent for all that we received, and, in fact, labored for our own support; see the notes on 1Th 2:9.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. Neither did we eat any man’s bread for naught] We paid for what we bought, and worked with our hands that we might have money to buy what was necessary.
Labour and travail night and day] We were incessantly employed, either in preaching the Gospel, visiting from house to house, or working at our calling. As it is very evident that the Church at Thessalonica was very pious, and most affectionately attached to the apostle, they must have been very poor, seeing he was obliged to work hard to gain himself the necessaries of life. Had they been able to support him he would not have worked with labour and travail night and day, that he might not be burdensome to them; and, as we may presume that they were very poor, he could not have got his support among them without adding to their burdens. To this his generous mind could not submit; it is no wonder, therefore, that he is so severe against those who would not labour, but were a burden to the poor followers of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Neither did we eat any mans bread for nought: the apostle here gives a particular positive instance of what before he speaks negatively, and in general; and brings his discourse home to the present case, and declares his orderly working in this, that he wrought for his own bread, and did not eat for nought, or live upon that which was freely given. the word is sometimes taken for that which is without effect, as Gal 2:21, answering to the Hebrew word Chinnam, oft used, Psa 7:4; 25:3; 69:4; 119:61. Or, that which is without cause; and that either with respect to injury received, as Joh 15:25, or benefit bestowed, as Rom 3:24, when it is freely given without merit. The apostle means that he preached the gospel to them freely, as he tells the Corinthians, 2Co 11:7. Though if he had received maintenance for his labour in the gospel among them, it was that which he well deserved, and he had not eaten their bread for nought; but he wrought with his own hands to maintain himself, as he did at Corinth, Act 18:3.
But wrought with labour and travail; and he wrought laboriously, with wearisome and toilsome labour, as the words import; and that
night and day; as he had told them in the former Epistle, 1Th 2:9; only he speaks of it here upon a different account; there, to clear his ministry from suspicion of covetousness, and to evidence his sincere affection to them; here, to set before them an example of industry against such who lived idly, and did eat others bread. Had he not wrought with his hands, he had not walked disorderly; but lest any should think so, he would do it to take away all occasion of evil. For though the labour of the ministry in the exercise of the mind and study may be reckoned as the greatest, yet most people cannot judge of it, and think it such; and though he had power to forbear working, as he tells the Corinthians, 1Co 9:6, yet he would do it rather than any good should be hindered, or any evil furthered thereby.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. eat any man’s breadGreek,“eat bread from any man,” that is, live at anyone’sexpense. Contrast 2Th 3:12,”eat THEIR OWNbread.”
wrought (Ac20:34). In both Epistles they state they maintained themselves bylabor; but in this second Epistle they do so in order to offerthemselves herein as an example to the idle; whereas, in the first,their object in doing so is to vindicate themselves from allimputation of mercenary motives in preaching the Gospel (1Th 2:5;1Th 2:9) [EDMUNDS].They preached gratuitously though they might have claimed maintenancefrom their converts.
labour and travail“toiland hardship” (see on 1Th 2:9).
night and dayscarcelyallowing time for repose.
chargeableGreek,“a burden,” or “burdensome.” The Philippians didnot regard it as a burden to contribute to his support(Phi 4:15; Phi 4:16),sending to him while he was in this very Thessalonica (Act 16:15;Act 16:34; Act 16:40).Many Thessalonians, doubtless, would have felt it a privilege tocontribute, but as he saw some idlers among them who would have madea pretext of his example to justify themselves, he waived his right.His reason for the same course at Corinth was to mark how differentwere his aims from those of the false teachers who sought their ownlucre (2Co 11:9; 2Co 11:12;2Co 11:13). It is at the verytime and place of writing these Epistles that Paul is expressly saidto have wrought at tent-making with Aquila (Ac18:3); an undesigned coincidence.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Neither did we eat any man’s bread for nought…. Or freely, at free cost, without paying for it; he signifies, that what they ate, they bought with their own money, and lived on no man, without giving him a valuable consideration for what they had; though if they had not paid in money for their food, they would not have ate it for nought, since they laboured among them in preaching the Gospel to them; and such labourers are worthy of their maintenance, Lu 10:7 though the former sense is the apostle’s here:
but wrought with labour and travail night and day: not only laboriously preaching the Gospel to them, as often as they could have opportunity, but working very hard and incessantly with their hands, at the occupations and trades they had been brought up to; and that of the Apostle Paul’s was a tentmaker, at which he sometimes wrought, thereby ministering to his own, and the necessities of others, Ac 18:3, nor was this inconsistent with his learning and liberal education. It was usual with the Jewish doctors to learn a trade, or follow some business and calling of life; [See comments on Mr 6:3]. The apostle’s end in this was,
that we might not be chargeable to any of you; or burdensome to them, they being for the most part poor; and the apostles being able partly by their own hand labour, and partly by what they received from Philippi, Php 4:16 to support themselves, chose to that they might not lie heavy upon them, and any ways hinder the spread of the Gospel among them, at its first coming to them. And so Maimonides says the ancient Jewish doctors behaved, and with a like view: wherefore, says he p,
“if a man is a wise man, and an honourable man, and poor, let him employ himself in some handicraft business, even though a mean one, and not distress men (or be burdensome to them); it is better to strip the skins of beasts that have been torn, than to say to the people, I am a considerable wise (or learned) man, I am a priest, take care of me, and maintain me; and so the wise men have ordered: and some of the greatest doctors have been hewers of wood, and carriers of timber, and drawers of water for the gardens, and have wrought in iron and coals, and have not required anything of the congregation; nor would they take anything of them, when they would have given to them.”
p Hilchot Mattanot Anayim, c. 10. sect. 18.
Fuente: John Gill’s Exposition of the Entire Bible
For nought (). Adverbial accusative, as a gift, gift-wise (, gift, from ). Same claim made to the Corinthians (2Co 11:7), old word, in LXX, and papyri. He lodged with Jason, but did not receive his meals gratis, for he paid for them. Apparently he received no invitations to meals. Paul had to make his financial independence clear to avoid false charges which were made in spite of all his efforts. To eat bread is merely a Hebraism for eat (verse 10). See 1Th 2:9 for labour and travail, and night and day ( , genitive of time, by night and by day). See 1Th 2:9 for rest of the verse in precisely the same words.
Fuente: Robertson’s Word Pictures in the New Testament
Any man’s bread [ ] . Lit. bread from any one, or at any man’s hand.
For nought [] . The word is a noun, meaning a gift. See Joh 4:10; Act 2:38; Rom 5:15. The accusative often adverbially as here; as a gift, gratis. Comp. Mt 10:8; Rom 3:24; Rev 21:6. Labor and travail. See on 1Th 1:3.
Be chargeable [] . P o. Better, burden. By depending upon them for pecuniary support. Comp. 1Co 9:3 – 18, and see on 1Th 2:6.
Fuente: Vincent’s Word Studies in the New Testament
1) “Neither did we eat any man’s bread for nought;” (oude dorean arton ephagomen para tinos) “Nor ate bread as a gift from anyone”; without paying them for it by labor, service, or money, 1Th 1:9; Act 20:34-35.
2) “But wrought with labor and travail night and day” (all en kopo kai mochtho nuktos kai hemeras) “but by labor and struggle, by night and by day”; 1Th 1:9-10. Paul became “all things (kind of things) to all men, that he might by all means win some”, 1Co 9:19-23; 1Co 4:11-15.
3) “That we might not be chargeable to any of you” (ergazomenoi pros to me epibaresai tina humon) working not to burden anyone of you”; 1Th 4:1; 1Th 4:9-12; 1Th 5:11-15; Act 18:3.
Fuente: Garner-Howes Baptist Commentary
MAIN HOMILETICS OF THE PARAGRAPH.2Th. 3:8-9
Self-denying Labour.
Pioneer work involves hard toil and much patience and self-denial. The character and surroundings of the people whose highest good is sought must be studied. The apostle took his measure of the Thessalonian converts, and, perhaps foreseeing the extravagances to which they would yield, he and his co-labourers determined to set them an example of unselfish industry, even to the extent of surrendering their just rights.
I. Here we see self-denying labour carried on amidst weariness and suffering.Neither did we eat any mans bread for nought; but wrought with labour and travail night and day (2Th. 3:8). Work is a pleasurable exercise to the strong and healthy, but it becomes a hardship when carried to excess. The devoted missionaries worked when they were wearyworked when they should have been resting. After a hard days toil in teaching and visiting, they laboured far on into the night, so as to maintain themselves independent of help from their converts. Much as we hear of the dignity of labour, the toiler, whether by hand or brain, in the weariness and pain that overtake him, feels that some portion of the original curse still clings to his handiwork. The best work is often accomplished in the midst of acute suffering. The unique histories of England were written by J. R. Green while the shadow of death was consciously hovering over his desk; and the exquisite Christian lyrics of H. F. Lyte were penned while he felt that every moment his heart was throbbing funeral marches to the grave.
II. Here we see self-denying labour declining the maintenance that might be legitimately claimed.That we might not be chargeable to any of you: not because we have not power (2Th. 3:8-9)right, authority. While the apostle forbears to urge their just right to ministerial support by the people, he gives them clearly to understand it is their right. Their self-denial in this instance was for a special purpose, and was only intended to be temporary, and not to establish a universal rule. In other places, St. Paul insists upon the duty of the Church to maintain its ministers (1Co. 9:4-14; Gal. 6:6). All honour to the self-denying zeal and suffering toil of the unaided Christian worker; but what shall we say of the parsimony and injustice of the people who allow such a state of things to continue?
III. Here we see self-denying labour set forth as an example and reproof to those who are most benefited by it.To make ourselves an ensample unto you to follow us (2Th. 3:9). Here the purpose of their disinterested conduct is plainly statedto set an example of industry to the idlers. St. Paul acted in a similar manner towards the Corinthians, but with a different design. In the latter case he wished to manifest a better spirit than that of the false teachers who were greedy of filthy lucre (2Co. 11:8-13). The earnest evangelist is ever anxious to clear his work from the taint of self-seeking. Let the heart of man be changed and sanctified, and it will inspire and regulate the practical exercise of every Christian virtue. How little does the world appreciate its greatest benefactors! And yet no unselfish act is without its recompense. The actor is not unblessed. To exchange, as Christ did, the temple for Nazareth, the Fathers house for the carpenters shop, the joy of preaching for irksome toil, is a great advance in spiritual obedience and nobility of character.
Lessons.
1. The essence of the Christian spirit is unselfishness.
2. The earnest Christian pioneer labours ungrudgingly for the good of others.
3. The self-denial of the preacher does not exonerate the people from the duty of his legitimate maintenance.
GERM NOTES ON THE VERSES
2Th. 3:8. Industry the Secret of Success.When Sir Isaac Newton was asked by what means he had been able to make that successful progress in the sciences which struck mankind with wonder, he modestly replied, that it was not so much owing to any superior strength of genius as to a habit of patient thinking, laborious attention, and close application.
2Th. 3:9. Ministerial Maintenance.
I. Is a claim based on scriptural and apostolic authority.
II. The temporary waiving of the right is a noble example of self-denial and unselfish devotion.
III. No personal waiving of the right releases the Church from its obligation.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(8) Neither.They might have thought it possible to live on others without incurring so serious a charge as disorderliness.
Eat any mans bread.Still more literally, eat bread from any mani.e., from any mans table. St. Paul always becomes picturesque and vivid in a passage of this kind, and generally Hebraistic (eat bread, 2Sa. 9:7, and often). For nought is literally at a gift. There is a flavour of scorn in St. Pauls disclaimer of such a parasites life.
Wrought.In the original it is the participle, working, which better suits the rapid flow of the sentences. The order also is slightly more forcible: We ate bread from no mans table at a gift, but in toil and travail, all night and day labouring that we, &c. To be chargeable means more than to make you pay: it contains the notion of burdensome expense.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2Th 3:8 . See on 1Th 2:9 .
] by way of gift.
] to eat bread (Mar 3:20 ; Luk 14:1 ; , Mat 15:2 ), has as the Hebrew (Gen 43:25 ; 2Sa 9:7 ; Pro 23:6 , etc.) the idea of eating generally, so that it is not to be distinguished from the simple (Mar 6:31 ) or (2Th 3:10 ). denotes: to have maintenance from any one, without care on our part.
] is not to be taken in the sense of temp. finit. (Flatt and others), but is to be taken together, and forms a statement of mode attached to in contrast to . Yet we may, with Winer, p. 314 [E. T. 442], de Wette, and Hofmann, assume that to , as a contrast to , are added first taking the place of an adverb, and then to this as a parallel clause.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
8 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:
Ver. 8. Any man’s bread for nought ] But earned it before we eat it. Bread should not be eaten, till it sweat in a man’s hand, or head.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8 .] , a Hebraistic expression for ‘got our sustenance:’ , ‘at any one’s expense,’ from any one as a gift: there seems to be an allusion in the construction to the original sense of .
. belongs to . as a contrast to : but by working , &c. The sentence may also be taken as De W. and Ellic., regarding . . as the contrast to , and . . . . as a parallel clause to . . .
2Th 3:8 . Paul’s practice of a trade and emphasis upon the moral discipline of work are quite in keeping with the best Jewish traditions of the period. Compare e.g. , the saying of Gamaliel II. ( Kiddusch . i. 11): “He who possesses a trade is like a fenced vineyard, into which no cattle can enter, etc.” = “for nothing, gratis”.
Neither. Greek. oude.
any man’s bread = bread from (Greek. para, App-104.) any one (App-123.)
for nought. Greek. dorean. See Joh 15:25.
wrought = working.
with. App-104.
travail. Greek. mochthos. See 2Co 11:27.
that we, &c. = with a view to (App-104.) our not being.
chargeable to. Greek. epibareo. See 2Co 2:5. 1Th 2:9.
any. App-123.
8.] , a Hebraistic expression for got our sustenance: , at any ones expense, from any one as a gift: there seems to be an allusion in the construction to the original sense of .
. belongs to . as a contrast to : but by working, &c. The sentence may also be taken as De W. and Ellic., regarding . . as the contrast to , and . . . . as a parallel clause to . . .
2Th 3:8. , working) This is construed with , we ate.-, to be a burden to) Whilst waiving (yielding) his right, he expresses what might have been viewed as a matter of justice (his just claim to maintenance) by a somewhat unfavourable term.
2Th 3:8
neither did we eat bread for nought at any mans hand,-When an evil prevailed, Paul was ready to show his condemnation of it by both precept and example. Because of their sin in this direction he was more careful to set them an example of industry that he might not be dependent upon them. That prevented his being an example to others in his labor in spreading the gospel.
but in labor and travail, working night and day, that we might not burden any of you:-This he did lest his influence should be weakened and the gospel hindered. Of his course at Corinth he said: When I was present with you and was in want, I was not a burden on any man; for the brethren, when they came from Macedonia, supplied the measure of my want; and in everything I kept myself from being burdensome unto you, and so will I keep myself. (2Co 11:9.) He certainly intended this to be an example to the preachers as well as to others, and shows that he did not regard his inspiration as placing him on a plane that prevented his being an example to others in his labor of spreading the gospel.
I do not believe he intended this as an example to others, that they were not allowed to accept help in their preaching, for he here asserts his right to receive help and in other passages reproves Christians for not aiding him, and approves them for helping him as a means of securing their own salvation so as to place it beyond doubt that a teacher may receive help and that it is a duty, the neglect of which imperils their salvation, laid on Christians to help him who teaches the word.
eat: 2Th 3:12, Pro 31:27, Mat 6:11
but: Act 18:3, Act 20:34, 1Co 4:12, 2Co 11:9, 1Th 4:11
night: 1Th 2:9
Reciprocal: Deu 2:6 – General 2Ki 5:26 – Is it a time 2Ki 6:2 – and take thence Neh 5:14 – I and my Psa 104:23 – General Pro 12:11 – tilleth Pro 16:26 – laboureth Ecc 3:10 – General Joh 15:25 – without Act 20:31 – night 1Co 9:4 – we 1Co 9:12 – Nevertheless 1Co 9:15 – I have 1Co 9:18 – when 2Co 11:7 – in 2Co 11:27 – weariness Col 1:29 – labour Tit 3:14 – maintain good works Rev 2:3 – hast laboured Rev 4:8 – and they
2Th 3:8. This verse is another refer ence to Paul’s practice when he was among the brethren in Thessalonica. The subject is mentioned in the first epistle to the Thessalonians, chapter 2:9, which shows that he labored for his own support very diligently, in order to relieve the brethren of that burden.
neither did we eat bread for nought [gratis, without compensation] at any man’s hand, but in labor and travail, working night and day, that we might not burden any of you [1Th 2:9]:
Verse 8
Compare 1 Thessalonians 2:9.
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Abbott’s Illustrated New Testament