Exegetical and Hermeneutical Commentary of 2 Thessalonian 3:7
For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;
7. For yourselves know how ye ought to follow us ] Lit., imitate us: see note on 1Th 1:6; and again, ch. 2Th 2:14, and 2Th 3:9 below. you know of yourselves “without our needing to tell it all again.” Such references are frequent in these Epistles; see note on 1Th 2:1.
“ How you ought to imitate us” points beyond the mere duty to the spirit and manner of the imitation desired “with what diligence and devotion.”
for we behaved not ourselves disorderly among you ] This “for” differs from that at the beginning of the verse; it is a specifying for giving not a reason for what has just been said, but a definition of its meaning: in that we did not play a disorderly part among you. The readers’ attention is called to this feature of the missionaries’ conduct, and imitation is recommended. There is a meiosis (or litotes) in the expression, resembling that of 2Th 3:2, and of 1Th 2:15 (see notes). “Far indeed was our walk from giving an example of disorder!” How far, the next line shows.
To-be-disorderly (a single verb in the Greek) is a word applied to soldiers out of rank. Officers in the army are as much subject to its discipline as the rank and file; and the Apostle Paul felt it to be due to the Churches over which he presided, that he should set an example of a strictly ordered and self-denying life.
Fuente: The Cambridge Bible for Schools and Colleges
For yourselves know how ye ought to follow us – You know what you should do in order to imitate us.
For we behaved not ourselves disorderly among you – See the notes on 1Th 2:10.
Fuente: Albert Barnes’ Notes on the Bible
2Th 3:7-9
For yourselves know how ye ought to follow us
Apostolic example and precept concerning industry
1.
Paul found it expedient on many accounts to commend industry.
(1) The early Christians felt a most lively sense of the evidence and importance of Christianity, were greatly affected by its promises, and looked with indifference on a world from which they had little to expect but persecution. The zeal engendered by all this, however, had its dangers. A contempt for the world may be carried too far, and Paul was afraid it might be here, and lead to a widespread negligence of work and consequent ruin to many families.
(2) The apostles had assurances of support from Christ, and there was a danger lest Christians should apply them generally.
(3) The opinion of the nearness of the Second Advent led some to regard work as superfluous.
(4) The eminent liberality of the first believers was a temptation to dishonest and lazy men. Thus there was a danger lest the Church, instead of being a society of honest, busy men, should become a nest of drones.
2. St. Paul, therefore, recommended industry by precept and example. He had a strong claim to maintenance as an apostle of Christ, and especially to the Gentiles, and a very small sum would have been sufficient for a man who only required food and raiment. Yet he chose to waive this right, and laboured night and day rather than eat any mans bread for nought. Such a person, therefore, might well lay the stress he does here on labour; elsewhere he condemns what we should regard as carelessness or indolence, denial of the faith and infidelity. Consider this example as a precept of industry in–
I. Our worldly callings. This is necessary, because–
1. We came naked and destitute, both physically and mentally, into the world. But both body and soul are designed by God, the one to improve in understanding and the other to increase in strength. Thus, by the voice of nature, God teaches us to be improvable and industrious beings.
2. The Scriptures echo the voice of reason, and command and commend industry throughout.
3. God has made us dependent on others, and teaches us, by the voice of reason, that we ought in return to promote the welfare of others.
4. The Gospel commands us to do good–i.e., what an idle person has not the power or inclination to perform. He who is negligent of his own interests will hardly be serviceable to others.
5. Whosoever is slothful in business will be a slothful Christian, for the same temper disposes to both.
6. Idleness is the parent of vice. He who has some good end to pursue is too busy for temptation; but the idle, having nothing else to do, is tempted to yield. A vacant mind is a proper habitation for the devil. An idle person loathes his own company, and thus gets into worse, and, unless favoured by an extraordinary concurrence of circumstances, falls into want and thence into wickedness.
7. Of all bad dispositions, laziness is the most vexatious. The love of ease and pleasure produces idleness; yet such is the nature of things, idleness produces neither ease nor pleasure, but the reverse.
8. By industry we obtain credit and reputation.
9. By industry we shut out many fretting desires, sorrowful reflections, and turbulent passions.
10. By industry we become beneficial to others, and thereby secure many blessings for ourselves.
II. Our religious affairs.
1. The shortness and uncertainty of life warn us not to neglect it, since upon our present behaviour depends our future state.
2. The reward before us excites us to it.
3. Gratitude to Him who has done so much for us moves us to do something for Him.
4. The punishment allotted to the idle and wicked servant calls us to it.
5. Our present interest invites us to it, bringing as it does peace of mind and the blessing of God upon our worldly affairs. (J. Jortin, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. We behaved not ourselves disorderly] . We did not go out of our rank-we kept our place, and discharged all its duties.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Whereby the apostle intimates the aggravation of their crime who did walk disorderly, and so justifies the withdrawing from them. For they would be reproved not only by his doctrine, but example: what he required of others he practised himself, and that in some cases for this end alone, that he might be an example; examples teaching more than precepts, especially in ministers. And they did not only know how the apostle and his fellow ministers walked among them, but their end therein, whereby they knew they ought to follow them, and how to follow them; being guided as well as excited by their example. And this is expressed more generally. First, negatively:
We behaved not ourselves disorderly among you, which he speaks not in a way of self-commendation, but for their imitation; and he useth here the same word to express his own practice which he did in theirs, being properly a military word, as was said before. He went before them as it captain before the army, and taught them order by his own example; for in the negative the positive is included.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. how ye ought to follow ushowye ought to live so as to “imitate (so the Greekfor ‘follow’) us” (compare Notes, see on 1Co11:1; 1Th 1:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For yourselves know how ye ought to follow us,…. The apostle goes on to dissuade from that which denominates persons disorderly walkers, and exposes them to the censure of the church, and that partly by the example of the apostles, and partly by their command. He appeals to them, to their knowledge and judgment, it being a thing well known to them, that they ought to walk as they had the apostles for ensamples; for who should they follow but their spiritual fathers, shepherds, and guides? and especially so far as they were followers of Christ, as they were, in the case referred unto, working with their own hands:
for we behaved not ourselves disorderly among you; they could appeal to them as witnesses, and God also, how holily, justly, and unblamably they walked among them; see 1Th 2:10 and particularly, that they did not live an idle and inactive life among them.
Fuente: John Gill’s Exposition of the Entire Bible
How ye ought to imitate us ( ). Literally, how it is necessary to imitate us. The infinitive is the old verb from (actor, mimic), but in N.T. only here (and verse 9), Heb 13:7; 3John 1:11. It is a daring thing to say, but Paul knew that he had to set the new Christians in the midst of Jews and Gentiles a model for their imitation (Php 3:17).
For we behaved not ourselves disorderly among you ( ). First aorist active indicative of old verb , to be out of ranks of soldiers. Specific denial on Paul’s part in contrast to verse 2Thess 3:6; 2Thess 3:17.
Fuente: Robertson’s Word Pictures in the New Testament
Follow [] . Better, imitate. Comp. 1Co 4:16; 1Co 11:1; Phi 3:17; 1Th 1:6.
Fuente: Vincent’s Word Studies in the New Testament
1) “For yourselves know” (autoi gar oidate) “For ye (yourselves) perceive”, know or comprehend; they had learned the way of Christ, by example of Paul’s life, as well as by his words; Mat 5:15-16.
2) “How ye ought to follow us” (pos dei mimeisthai hemas) “How it becomes or behooves (you all) to imitate us”, in life’s behavior pattern, in following Christ daily, Luk 9:23; 1Co 11:1 reads: “Be ye followers of me, even as I also am of Christ.”
3) “For we behaved not ourselves disorderly among you” (hoti ouk etaktesamen en humin) “because we were not idle among you all”; or loitering, gossiping, backbiting, evil-speaking, or doing things in conflict with the doctrines of Christ. Like Jesus, Paul did not try to get people out of the “slums”, but to get the “slum” out of the people, in living a separated, clean, moral life, of love and helpfulness, while even laboring manually among them, for the gospel’s sake; 1Th 1:5-9; 1Th 4:1-12.
Fuente: Garner-Howes Baptist Commentary
Text (2Th. 3:7-8)
7 For yourselves know how ye ought to imitate us: for we behaved not ourselves disorderly among you; 8 neither did we eat bread for nought at any mans hand, but in labor and travail, working night and day, that we might not burden any of you:
Translation and Paraphrase
7.
For you yourselves know how you ought to imitate us (in the way we lived), because we were not (like) disorderly (soldiers while we were) among you:
8.
Neither did we eat (and get our) bread free gratis from anyone, but (we obtained our food) by (fatiguing) labor and (hard) toil, working day and night, so that we would not (be a) burden (to) any of you.
Notes (2Th. 3:7-8)
1.
Often I have marvelled that Paul never hesitated to urge people to follow him. We are all aware of our own failings, and are therefore reluctant to tell people to imitate us. But the people in most churches will never rise higher than their leaders. So if the ministers and leaders do not set an example for the people to follow, the people will not rise to new spiritual heights. We should not boast about doing good, but we should not hesitate to be a visible and unashamed example.
2.
Note these other Scriptures where Paul speaks about people following (or, more correctly, imitating) him: 1Co. 11:1; Php. 3:17; 1Th. 1:6.
3.
The Thessalonians were commanded to withdraw from every brother who walked disorderly and would not work. (See notes on 2Th. 3:6.) Paul could say without any hesitation that he himself had NOT walked disorderly among them as far as working was concerned. He had gone far beyond the demands of duty and necessity.
4.
Eating bread for nought means eating free gratis, or at someone elses expense. (The Gr. is dorean, the accusative of dorea, used adverbially.)
5.
Concerning how Paul worked night and day and labored and toiled, see notes on 1Th. 2:9.
6.
Lest anyone think by this verse that ministers have no right to impose upon their people the burden of supporting them, read the next verse, 2Th. 3:9.
Fuente: College Press Bible Study Textbook Series
(7) For justifies the assertion that they had received a better teaching. (Comp. 1Th. 2:1; 1Th. 4:9; 1Th. 5:2.)
To follow us.The word, of course, means to imitate; and the rather compressed expression seems to stand for something fuller, such as, Yourselves know how you ought to live, for you have but to imitate us: you recollect not only a tradition, but an example. This is better than (with St. Chrysostom) to make the whole tradition consist of example without precept, however such an interpretation might simplify the logic.
For (or because).Historical justification of the statement that their example was a trustworthy mode in this particular, at any rate: see the same use of for in 1Th. 2:9, for labouring, &c.; 1Th. 4:3. It is perhaps simpler, however, to translate the word that, instead of for : You know perfectly how to livehow to imitate our examplethat we never, &c. Then follows a description of the Apostles conduct at Thessalonica similar to that in the First Epistle, thus giving us a clearer understanding why they dwelt so long and so passionately upon the topic therenamely, in order by force of tacit, contrast to shame the disorderly brethren into imitation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Yourselves know Another appeal to their own consciences in proof of his truth.
Ourselves Again appealing to his own example. Note, 1Th 2:9.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For you yourselves know how you ought to imitate us, for we did not behave in a disorderly way among you, nor did we eat bread which cost us nothing at any man’s hand, but rather we worked in labour and travail night and day that we might not burden any of you, not because we have not the right, but to make ourselves an example to you that you should imitate us.’
It is interesting the great emphasis that Paul puts on people earning their own living, and to such an extent that he himself was not prepared to live on others’ hospitality, even though it meant that they had less time for the missionary work they were doing. They wanted all to recognise that being a Christian did not exempt anyone from honest toil. His policy, which he also carried out elsewhere, was in fact in line with what he had learned as a Pharisee, that a Rabbi should have a trade and not live off his study and teaching of the Law. His trade was connected with tent making and leather work (Act 18:3).
And he calls on them to imitate him. Note that he accepts that it would have been his right to live on the hospitality of others. That had been Jesus Christ’s command to His first disciples (Mat 10:9-11; Luk 10:3-7 compare 1Co 9:3-14; Gal 6:6). Yet he would not, for he felt that it would give a bad example, as well as being a burden to them (see also 1Th 2:9).
It had not been easy. The hardship is emphasised. They had ‘worked in travail and labour day and night’, working and then teaching and preaching. It had not been a soft option. We are probably to see from this that, among many Gentiles, preachers and teachers who lived off others were looked on with disdain. ‘An example.’ It may also be that there was a tendency to sponging off others among Macedonians. ‘Imitate us.’ Use us for an example of how you should behave.
Fuente: Commentary Series on the Bible by Peter Pett
2Th 3:7. For we behaved not ourselves disorderly, &c. , we did not go out of our rank; an allusion to soldiers standing or marching in their proper ranks, out of which it is a great irregularity to depart in the least degree. The expression night and day, in the next verse, may possibly mean only continually: however, it seems to intimate that the apostle was sometimes obliged to sit up part of the night at his business as a tent-maker, that he might have the day at leisure, to preach to those who came to him for religious instruction.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Th 3:7 . Confirmation of , . The instruction imparted was sufficiently known to the readers: what Paul commanded, he practically exhibited by his own conduct.
] ye yourselves , without it being necessary for me to speak much about it.
] a concise expression, meaning: What is your incumbent walk, and how, in consequence of it, ye will be my imitators .
] for . Unnaturally, Hofmann: is to be translated by that , and is added as a parallel expression to , in which also 2Th 3:9 is absorbed.
] equal to , 2Th 3:6 . Only here in the N. T.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
7 For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;
Ver. 7. For yourselves know ] You idle addleheads, a 2Th 3:11 . For these he here directs his speech, that by doing nothing, had learned at length to do naughtily. Nihil agendo male agere discimus.
We behaved not ourselves disorderly ] Gr. , We brake not our ranks, as unruly soldiers.
a Applied contemptuously to one whose intellect seems muddled. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7 .] . . is a concise way of expressing ‘how ye ought to walk in imitation of us.’
also occurs in Lysias . a . p. 141. 18, in this sense, of ‘leading a disorderly life.’
Fuente: Henry Alford’s Greek Testament
know. App-132.
follow = imitate. Greek. mimeomai. Occurs also 2Th 3:9. Heb 13:7, Heb 13:3. Joh 11:. Compare 1Co 4:16.
behaved . . . disorderly. Greek. atakteo. Compare verses: 2Th 3:3, 2Th 3:6, 2Th 3:11. 1Th 5:14.
among. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] . . is a concise way of expressing how ye ought to walk in imitation of us.
also occurs in Lysias . a. p. 141. 18, in this sense, of leading a disorderly life.
Fuente: The Greek Testament
2Th 3:7. ) [how] in what manner of living?
Fuente: Gnomon of the New Testament
2Th 3:7
For yourselves know how ye ought to imitate us: for we behaved not ourselves disorderly among you;-Paul endured all the trials and sufferings, but never sought deliverance from any of them. Probably the most intense suffering that he endured was the anxiety and care for the churches; the sympathy he had for the weak, the anxiety for maintaining the truth, and the deep anguish and sorrow he felt over the Christians turning from the truth. I can claim this much in common with Paul, the most oppressive care that comes upon me, the deepest suffering I endure, far above all physical pain, is the anxiety I have to see the children of God stand firm to his truth, the oppressive sorrow that comes to my soul, when I see those who know the truth lightly turn from it and from God to the weak and beggarly institutions and provisions of men. These things certainly being true, the apostles and their associates are examples to all others for all time and all countries as to how the truth of God is to be spread abroad.
Fuente: Old and New Testaments Restoration Commentary
how: 2Th 3:9, 1Co 4:16, 1Co 11:1, Phi 3:17, Phi 4:9, 1Th 1:6, 1Th 1:7, 1Ti 4:12, Tit 2:7, 1Pe 5:3
for: 2Th 3:6, 1Th 2:10
Reciprocal: Deu 2:6 – General 2Ki 4:7 – pay Pro 31:18 – her candle Joh 21:3 – I go Act 20:18 – after 1Co 9:6 – have 1Co 13:5 – behave 2Co 7:2 – we have wronged 1Th 1:5 – what 1Th 2:9 – our 1Th 4:11 – to work Heb 13:7 – whose
Fuente: The Treasury of Scripture Knowledge
2Th 3:7. The apostle now comes to the specific case of disorderly walking that he introduced in the preceding verse. There were some brethren who would not perform manual labor to obtain the necessities of life, and all such were guilty of disorderly conduct and subject to final discipline. The apostle reminds the congregation of his own example that he set when among them, saying they ought to follow (imitate) him–be willing to perform labor.
Fuente: Combined Bible Commentary
2Th 3:7. On this and the following verse, see notes on the First Epistle, chap. 2.
Fuente: A Popular Commentary on the New Testament
In these verses the apostle plainly intimates, whom he meant by the disorderly brother mentioned in the foregoing verse; it is the idle person, called disorderly for this reason; because Almighty God having fitted man for, and ordained him to, labour, he that will not do so, deserts the order in which God has placed him, and thus renders himself disorderly.
To condemn which practice, St. Paul propounds his own example to their consideration and imitation; declaring, that he did not eat any man’s bread before he earned it, but wrought with his own hands in the day-time, and sometimes part of the night, at his trade of tent-making, that he might not be chargeable to any of them: not but that he had power to demand maintenance for his ministry; but he chose rather to depart from his right, and to labour in his calling, to excite others to do the like.
Note here, 1. That had not St. Paul laboured in his calling of tent- making, he had not been a disorderly person; but lest any should think so, he takes away and cuts off all occasion of suspicion, by working with his hands; his ministerial office would have freed him from the charge and imputation of idleness, and made maintenance from the church his due; but idleness, the apostle observed, was a growing sin, which needeth an example as well as doctrine to subdue it; and accordingly the apostle sets one, I behaved myself not disorderly or idle amongst you, but wrought with labour and travail night and day.
Note, 2. It is commendable to follow good examples, but much more to set a good example: as ministers ought to be patterns, so people ought to be followers; and their will be much the greater, and their punishment much the sorer, who do not follow their ministers’ doctrine, when they have seen it exemplified in their conversation.
Note, 3. There have all along been some persons in the world who have looked upon the work of the ministry as a very easy calling, yea, as an idle calling, that a little time, a little pains and labour, is enough for it: whereas, the labour of the ministry in the exercise of the mind, may justly be esteemed the greatest of labours; yet we see people all along have not judged it so, but the ministers of Christ find it so.
From the poverty of St. Paul’s condition, that he had nothing before- hand, but was forced to earn his bread before he eat it;
Learn, that it pleases God sometimes to measure out a very hard lot to his own children, and to give but little of earth to those who glorify him most upon earth; and those upon whom he intends to bestow extraordinary measures of glory in heaven, are cut short, very short of these outward comforts.
Here behold St. Paul, a chosen vessel, one of the holiest men, and the most serviceable man that lived in the world in his time, yet without a penny in his purse, but what he wrought for with his hands, nay, working night and day for bread! Lord! how endearing are thy children’s obligations to thy goodness, for their easy and plentiful circumstances in the world! what a favour it is to have fulness upon earth whilst we live, and the assurance of thy everlasting fruitation when we die!
Fuente: Expository Notes with Practical Observations on the New Testament
Paul’s Example Among Them Paul urged them to remember the example he had set when in Thessalonica ( 1Th 2:9 ). He had worked night and day so that they might hear the gospel and he could earn a living. If one who was bringing them the word of salvation could work with his own hands and not insist on being fed, clothed and housed by the brethren, surely the unruly brother could too.
He did not eat anyone’s bread without compensating them for it. In other words, he did not take his living from them. McGarvey says the vast amount of slave labor in that day made working with one’s hands be despised. Paul tried to make Christians realize that work was honorable ( Gen 2:15 ; Gen 3:17-19 ; 1Co 4:12 ; Eph 4:28 ). As one who preached the gospel, Paul had a right to earn a living from that preaching ( 1Co 9:1-14 ; Gal 6:6 ; 1Ti 5:17-18 ). Paul did not take advantage of that right because he wanted them to see that work was honorable. He wanted them to follow his example ( 2Th 3:7-9 ).
Fuente: Gary Hampton Commentary on Selected Books
For yourselves know how ye ought to imitate us: for we behaved not ourselves disorderly among you;
Fuente: McGarvey and Pendleton Commentaries (New Testament)
ARGUMENT 9
SELF-SUPPORTING EVANGELISM
7-12. Here we see that while the apostles earned their bread by manual labor, they certify (2Th 3:9) that they have a right to their temporal support while preaching the gospel. This is certainly the feasible basis for the evangelization of the world. Delinquency in reference to our temporal support does not excuse us from the commission, Go ye into all the world, and preach the gospel to every creature. We are to go and preach just as if we had a bushel of gold lying in the Bank of England to draw on ad libitum, trusting God, with or without human agency, to feed us like he feeds the birds. Thus we are to push the conquest to the ends of the earth, evangelizing all nations under the commission,
Lo, I am with you always, even unto the end of the age. (Mat 28:20.)
With his presence we can certainly trust him for our bread. All this so strikingly contrasts with the financial policy of modern ecclesiasticism, hiring the preacher like a rail-splitter.
Fuente: William Godbey’s Commentary on the New Testament
3:7 {6} For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;
(6) Lest he might seem to deal harshly with them, he sets forth himself as an example, who besides his travail in preaching, laboured with his hands, which he says he was not bound to do.
Fuente: Geneva Bible Notes
Evidently some in the church were not working to support themselves but were living off the charity of their brethren. In Thessalonica, as elsewhere, Paul and his companions sometimes supported themselves by "making tents" to give their converts an example of responsible Christian living (cf. 1Co 9:3-14; 1Ti 5:18). They had the right to receive monetary support in payment for their spiritual ministry (Gal 6:6), but they often gave up this right for the greater needs of their converts.