Exegetical and Hermeneutical Commentary of 2 Thessalonian 3:9
Not because we have not power, but to make ourselves an example unto you to follow us.
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.
Fuente: The Cambridge Bible for Schools and Colleges
Not because we have not power … – See the notes on 1Co 9:6, 1Co 9:12, 1Co 9:14.
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. Not because we have not power] We have the power, , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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, , 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. (1Co 9:4-6;Gal 6:6.)
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 1Co 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.
Fuente: John Gill’s Exposition of the Entire Bible
Not because we have not the right ( ). Paul is sensitive on his
right to receive adequate support (1Thess 2:6; 1Thess 2:1 where he uses the same word in the long defence of this
right , 1Co 9:1-27). So he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood (2Cor 11:7-11; Phil 4:45). Paul uses elsewhere to avoid misunderstanding (2Cor 1:24; 2Cor 3:5; Phil 4:17).
But to make ourselves an ensample unto you (‘ ). Literally,
but that we might give ourselves a type to you . Purpose with and second aorist active subjunctive of . On see on 1Th 1:7.
Fuente: Robertson’s Word Pictures in the New Testament
Power [] . Better, right. See on Mr 2:10; Joh 1:12.
Fuente: Vincent’s Word Studies in the New Testament
1) “Not because we have not power” (ouch hoti ouk echomen eksousian) “not that we have or hold not authority”, administrative right to insist upon material and financial support for full time services, rendered in Spiritual matters, Mat 10:10; 1Co 9:12-13; 1Ti 5:18; 2Co 11:9.
2) “But to make ourselves an ensample” (all ‘ hina heautous tupon domen) “But in order that we might give ourselves (as) an example”, of one feeding the sheep, not merely fleecing the sheep. Paul desired always to show that he loved the sheep, more. than the fleece, as indicated in the above given passages.
3) “Unto you to follow us” (humin eis to mineisthai hemas) unto you all to imitate us”, as we set an example of unselfish love and industry, to win the lost, and help the weak, that “by all means we might win some”. This should be the attitude toward which every child of God should unselfishly strive, 1Co 9:22-23; Rom 15:1-3.
Fuente: Garner-Howes Baptist Commentary
9 Not because we have not. As Paul wished by his laboring to set an example, that idle persons might not like drones (707) eat the bread of others, so he was not willing that this very thing (708) 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, (709) 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.
(707) “ Ainsi que les bourdons entre abeilles ne font point de miel, et neantmoins viuent de celuy des autres;” — “As drones among bees do not make any honey, and yet live on that of others.”
(708) “ Son exemple;” — “His example.”
(709) “ Gratuitement et sans luy bailler aucuns gages;” — “Gratuitously, and without giving him any remuneration.”
Fuente: Calvin’s Complete Commentary
Text (2Th. 3:9)
9 not because we have not the right, but to make ourselves an ensample unto you, that ye should imitate us.
Translation and Paraphrase
9.
(Now we did) not (labor to support ourselves) because we do not have authority (to demand support from you), but so that we could (both be and) give ourselves (as) an example to you, so that you might imitate us (with confidence that you would be doing what is right).
Notes (2Th. 3:9)
1.
Numerous Scriptures indicates that ministers of the gospel have the right to receive support. See Mat. 10:10; 1Co. 9:14; 1Ti. 5:17; Luk. 10:7.
2.
This verse repeats the thought of 2Th. 3:7 that Christian leaders should set an example for people to follow, if they expect the people to rise to greater heights in their service to Christ.
3.
Concerning the word ensample (Gr., tupos) see notes on 1Th. 1:7, par. 2.
4.
Concerning the matter of being followers (or imitators) of Paul, see notes on 2Th. 3:7-8, paragraphs 1 and 2.
5.
Paul worked for three reasons.
(1)
To make himself an example of how every Christian should work.
(2)
To deprive his enemies of any opportunity of saying that he was preaching for money. See 2Co. 11:9; 2Co. 11:12.
(3)
Also Paul felt that preaching the gospel without charge was for him a bonus of service that he wanted to give. See 1Co. 9:14-18.
Fuente: College Press Bible Study Textbook Series
(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 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, fortiori, it must be their duty to work too.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Th 3:9. Not because we have not power; St. Paul would not here leave room. for any person to insinuate, as we find his enemies did at Corinth, 1Co 9:1; 1Co 9:27 that he knew himself not to be an apostle of Jesus Christ, and therefore he abstained from takingor demanding any thing from their church, merely for want of such an apostolic power; but, so heartily concerned was he to spread genuine Christianity, and so cautious and prudent, in order to do it in the most effectual manner, that he refused a maintenance, in the rich city of Corinth, and thereby prevented the false apostle’s demanding any thing under the pretence of his example; and, by maintaining himself at Thessalonica, he prevented the idle Christian brethren there from pleading the example of their great apostle in defence of their idleness.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
] 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 ; Phi 3:12 ; Phi 4:11 ; Phi 4:17 ; Hartung, Partikellehre , II. p. 153 f.
] power or authority, sc. .
] sc. .
On , comp. Bernhardy, Syntax , p. 272; Winer, p. 136 [E. T. 187].
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9 .] See 1Co 9:4 ff., where he treats of his abstinence from this his apostolic power.
, my meaning is not, that See reff. and Hartung, Part. ii. 153.
is used in the plural for and for shortness, but never in the singular for or , where no such reason exists: see Bernhardy, Syntax, p. 272.
Fuente: Henry Alford’s Greek Testament
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.
Fuente: The Expositors Greek Testament by Robertson
power. App-172.
to = in order that (as 2Th 3:1) we may.
ensample. Greek. tupos. Compare Php 1:3, Php 1:17. 1Th 1:7. 1Ti 4:12.
unto = to.
to. Greek. eis. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] See 1Co 9:4 ff., where he treats of his abstinence from this his apostolic power.
, my meaning is not, that See reff. and Hartung, Part. ii. 153.
is used in the plural for and for shortness, but never in the singular for or , where no such reason exists: see Bernhardy, Syntax, p. 272.
Fuente: The Greek Testament
2Th 3:9
not because we have not the right,-[Paul had the right of maintenance from the churches among whom he labored, but for the sake of those who became obedient to give them an example of diligent working, and to remove every impediment to the progress of the gospel, he often waived his rights. This 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 labored for his maintenance as a tent-maker.]
but to make ourselves an ensample unto you, that ye should imitate us.-He says this to encourage them to cultivate a habit of industry and self-reliance, that he might cast out the disposition of idleness and begging, which are wholly incompatible with the spirit of Christ.
Fuente: Old and New Testaments Restoration Commentary
Not: Mat 10:10, 1Co 9:4-14, Gal 6:6, 1Th 2:6
to make: 2Th 3:7, Joh 13:15, 1Pe 2:21
Reciprocal: 2Sa 19:11 – Why are 2Ki 5:26 – Is it a time Neh 5:14 – I and my Act 18:3 – and wrought Act 20:34 – that these 1Co 4:16 – General 1Co 6:12 – are not 1Co 9:12 – Nevertheless 1Co 9:18 – when 1Co 11:1 – Be ye 2Co 11:9 – I was Phi 3:17 – be 1Th 1:6 – ye Tit 2:7 – all Heb 10:24 – consider Heb 13:7 – whose 1Pe 5:3 – but Rev 4:8 – and they
Fuente: The Treasury of Scripture Knowledge
2Th 3:9. Power is from EXOUSIA which also means right or authority. Paul had the right to live from the support of the brethren, since the Lord has ordained that “they who preach the Gospel should live of the Gospel” (1Co 9:5 1Co 9:14). However, he had voluntarily refrained from using that privilege, in order to set an example of getting one’s living from his own labor.
Fuente: Combined Bible Commentary
2Th 3:9. Not because we have not power. This is the idea which Paul expands in his First Epistle to the Corinthians, chap. 9; where he shows at large the reasonableness of ministerial work being paid for, proves that the principle on which ministers claim support is found both in nature and in revelation, and asserts his own right to claim maintenance at the hand of those for whom he laboured in things spiritual. His reasons for declining to receive regular assistance, while he thus strongly asserted his right to it, were these:1st. That he might preserve his independence, and preclude the possibility of misconstruction. 2d. That he might be an ensample of industry. 3d. That he might have means of charity (Act 20:34). And there are still laymen who use the profits of their industry for the welfare of others, as well as clergymen who give much more than they receive. This is especially desirable in countries where the Gospel is preached for the first time, and Mr. Bowen of Bombay may be cited as an illustration of the conduct of the apostle: His labours among the heathen are abundant, and they are emphatically labours of love, unrequited and unacknowledged by any earthly society, since he prefers to give his services without fee or reward; living upon a few rupees a month, and thereby removing one argument from the mouth of the heathen, who are slow to allow the disinterestedness of their religious teachers.
Fuente: A Popular Commentary on the New Testament
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.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 9
We have not power; that is, power to require of them a support.