Neither did we eat any man’s bread for nothing, but in labour and in toil we worked night and day, lest we should be chargeable to any of you.

“Let them imitate the Lord, who at the very time of His passion was not more proud, but more humble. For then He washed His disciples' feet, saying, "If I, your Lord and Master, have washed your feet, ye ought also to wash one another's feet. For I have given you an example, that ye should do as I have done to you." Let them also follow the example of the Apostle Paul, who, after often-repeated imprisonment, after scourging, after exposures to wild beasts, in everything continued meek and humble; and even after his rapture to the third heaven and paradise, he did not proudly arrogate anything to himself when he said, "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."”

“But why should we dwell upon the amount of evil there is in idleness, when the apostle clearly specifies that he who does not work should not eat. As daily sustenance is necessary for everyone, so labor in proportion to one's strength is also essential. Solomon has written effectively in praise of hard work: "And she has not eaten her bread in idleness." And again, the apostle says of himself, "neither did we eat any man's bread for nothing, but in labor and in toil we worked night and day." Yet, since he was preaching the gospel, he was entitled to receive his livelihood from the gospel.… We have reason to fear, therefore, lest, perchance, on the day of judgment this fault also may be alleged against us, since he who has endowed us with the ability to work demands that our labor be proportioned to our capacity. For the Lord says, "To whom they have committed much, of him they will demand much."”

“"For yourselves know how ye ought to imitate us: for we behaved not ourselves disorderly among you; neither did we eat bread for nought at any man's hand." And yet even if they had eaten, it would not have been for nought. "For the laborer," he says, "is worthy of his hire." (Luke x. 7.) "But in labor and travail, working night and day, that we might not burden any of you. Not because we have not the right, but to make ourselves an ensample unto you that ye should imitate us." ...For if Paul, not being under a necessity, and having a right to be idle, and having undertaken so great a work, did nevertheless work, and not merely work, but "night and day," so that he was able even to assist others, much more ought others to do this. ...Great is the confidence of the Teacher, when from his own good actions he is entitled to reprove his disciples. Wherefore also Paul said, "For yourselves know how ye ought to imitate us." (2 Thess. iii. 7.) And he ought to be a Teacher more of life than of the word. And let no one think that this is said from a spirit of boasting. For it was as reduced to necessity that he spoke it, and with a view to general advantage. "For we behaved not ourselves," he says, "disorderly among you." From this do you not see his humility, in that he calls it "for nought," and "disorderly behavior"? "We did not behave ourselves disorderly among you," he says, "neither did we eat any man's bread for nought." Here he shows that perhaps also they were poor; and tell me not, that they were poor. For he is discoursing concerning the poor, and those who obtained their necessary subsistence from no other source than from the work of their hands. For he has not said, that they may have it from their fathers, but that by working they should eat their own bread. For if I, he says, a herald of the word of doctrine, was afraid to burden you, much more he who does you no service. For this is truly a burden. And it is a burden too, when one does not give with much alacrity; but this is not what he hints at, but as if they were not able to do it easily. For why dost thou not work? For God hath given thee hands for this purpose, not that thou shouldest receive from others, but that thou shouldest impart to others.”

“Perhaps someone will dare to think or say that the apostle Paul did not attain the perfection of those who, leaving all behind, followed Christ. The reason for entertaining such a thought would be because Paul procured his own substance by his own hands in order that he might not burden anyone of those to whom he was preaching the gospel. Thus the words he says, "I have labored more than all of them," have all been fulfilled, and he added, "Yet not I, but the grace of God with me." We can only ascribe Paul's ability both to preach and support himself financially to the grace of God at work in his mind and body. He neither ceased from preaching the gospel nor did he, as his detractors, support himself financially from the gospel.”

“Once Abba Serapion finely mocked this sham humility. A man arrived at his cell, making a great show of lowliness in his dress and speech. Serapion, as is usual, asked him to offer a prayer. The visitor refused and said that he was guilty of such crimes that he did not deserve even to breathe the same air. Refusing the mat, he sat on the ground. Still less would he allow Serapion to wash his feet. After supper it is usual to have a religious conference. So Serapion began, with kindness and gentleness, to warn him against being an idle and haphazard wanderer, especially as he was young and strong. He told him that he ought to settle in a cell, subject himself to the rules of the elders and maintain himself by his own work instead of living on the hospitality of others. Since St. Paul was working for the spread of the gospel, he might reasonably have lived on others. Yet he preferred to work day and night to get daily bread for himself and those who were ministering to him and could not work themselves.… You must keep true humility of heart—and true humility comes not from affectation of posture or speech but from an interior humbling of the mind.”

“Above he instructed them concerning the things to come at the last times; here he instructs them concerning certain matters which they were to carry out in particular. Here first the instruction is set down; second, the conclusion of the epistle, at the place, but he himself, the God of peace. Likewise, first he admonishes them how they should conduct themselves toward him; second, he shows what confidence he himself has concerning them, at the place, but faithful is God; third, how they should conduct themselves toward others who walk disorderly, at the place, but we declare to you. Concerning the first, first he sets down the prayer; second, what is to be asked in the prayer, at the place, that the word. He says therefore, as for the rest, namely because you are sufficiently instructed, pray for us. Rom. XV, 30: I beseech you therefore, brothers, by our Lord Jesus Christ and by the charity of the Holy Spirit, that you help me in your prayers for me to God. And this is owed as a debt, because those who are cared for have a care for the good of the flock. Hebr. XIII, 7: remember your prelates, who have spoken to you the word of God, et cetera. Second, he shows what is to be asked, namely that the impediments to preaching be removed; and therefore he says that the word of God may run, because it cannot be totally impeded, but only delayed. Therefore he says, may it run. Col. IV, 3: praying at the same time also for us, that the Lord may open to us a door of speech, to speak the mystery of Christ. Likewise, that it may be made clear, namely through a clear and lucid exposition, among the unlearned and the wise, just as also among you. Rom. I, 14: I am a debtor to the wise and to the unwise. Prov. XIV, v. 6: the teaching of the prudent is easy. Likewise through miracles, which are demonstrations of the faith. For every science is made clear through demonstrations, and this is to be prayed for. Act. IV, 29: grant to your servants to speak your word with all confidence, et cetera. Likewise, second, prayer must be made for the preachers, that they be freed from troublesome and evil men, namely the false apostles, who are troublesome in disputing, evil in seducing. Or from persecutors who have devised iniquity in their heart. And the reason for the petition is that not all have faith, because although they may seem to have it, they do not however have the true faith. Is. LIII, v. 1: Lord, who has believed our report? Rom. X, 16: not all obey the Gospel. Then, when he says, but faithful, etc., he sets down the confidence which he has concerning them. And first he does this; second, he prays for them, at the place, but the Lord, et cetera. Now confidence depends on him who gives grace, and on men who are of free will, that they be directed in grace. He says, first, on the part of God: I trust that you will pray, and you will be heard, because the Lord is faithful, who will confirm you in the good things which he has worked in you. I Petr., last chapter: he will perfect, confirm, and establish, et cetera. And he will guard against evil, both of fault and of punishment. If however they should fall into the evils of punishment, it is for their good, because to those who love God all things work together unto good, as is said in Rom. VIII, 28. Second, on their part he says, but we trust concerning you, brothers, namely from the grace which you have received, but in the Lord, not in your own strength. Hebr. VI, 9: but we trust of you, most beloved, better things, and nearer to salvation, et cetera. Because whatever we command, etc., that is, because you will persevere. Ex. XXIV, 7: all the words which the Lord has spoken, we will do. Then, when he says, but the Lord, etc., he prays for them, saying, but may the Lord direct, namely that you may arrive. Now it belongs to man to prepare the soul, and to the Lord to govern the tongue, as is said in Prov. XVI, 1. And a little after: the heart of man disposes his way, but it belongs to the Lord to direct his steps, namely to the appointed prize. And therefore he says, may he direct our hearts, not only our outward works; and this in the charity of God. Now there are two things by which we advance on the way of salvation, namely the good things which we do, and the evils which we endure. But works are not good, unless directed to the end of charity. I Tim. c. I, 5: the end of the commandment is charity, et cetera. Likewise neither is patience good, except through Christ. Lc. XXI, 19: in your patience you will possess your souls. Matth. V, 11: blessed will you be, when men shall curse you. And therefore he says, and the patience of Christ, that is, the endurance of evils on account of Christ, or after his example. I Petr. II, 21: Christ suffered for us, leaving you an example, et cetera. Then, when he says, but we declare, etc., he shows how they should conduct themselves toward disorderly men. And first he sets forth the edict; second, he expounds it, at the place, for you yourselves, etc.; third, he shows the necessity of setting forth the edict, at the place, we have heard. He says therefore: thus you live, and thus I trust; but because there are certain evil men among you, we declare, etc., namely to the perfect, in the name, et cetera. For this belongs to the prelate. Is. LVIII, 1: declare to my people their wicked deeds, and to the house of Jacob their sins, et cetera. Ez. III, 18: I will require his blood at your hand. And the edict follows, saying that you withdraw, et cetera. From this it was introduced into the Church that evil men be avoided, and this lest the weaker be defiled by association with them. Eccli. XIII, 1: he who touches pitch will be defiled by it. I Cor. c. V, 6: a little leaven corrupts the whole lump. Likewise for the healing of the sinner, that shame may turn to his salvation. Eccli. IV, 25: there is a shame that brings sin, and there is a shame that brings glory. Nor should this be done indiscriminately, but with deliberation and maturity. I Cor. V, 4: you being gathered together, and my spirit, with the power of the Lord Jesus, to deliver such a man to Satan for destruction, et cetera. And thus here it is said, that you withdraw, et cetera. Nor should excommunication be made, except for some sin, because here it is said, disorderly, et cetera. And this is when something is evil in itself, and against the order of natural law, as the Gloss expounds. I Cor. XIV, 40: that all things be done honestly and according to order among you. Rom. XIII, 1: all things that are, are ordained by God. Or because it is forbidden, and against the teaching of the Church. Hence he says, and not according to the tradition, et cetera. Above, in the second chapter of this epistle: hold the traditions which you have learned, whether by word, or by our epistle. Then, when he says, for you yourselves, etc., he expounds with respect to the last thing he had said, namely, according to the traditions, showing what this tradition is, and how they received it from him. Now this tradition is that they should not be idle, or meddlesome. And first he shows how they received it by example; second, how by word. Likewise, first he shows that he avoided restlessness; second, how; third, he assigns the reason. He says therefore, concerning the tradition which they received, you know, etc., because prelates are to be imitated not in all things, but in those things which are according to the rule of Christ. I Cor. IV, 16 and c. XI, 1: be imitators of me, as I also am of Christ. And in what? Because we were not restless among you. For the Thessalonians were very generous. I Thess. IV, 9: concerning brotherly charity we have no need to write to you, for you yourselves have learned, et cetera. And for this reason the poor lived idly, and out of idleness gave themselves to undue works, not pertaining to them. And this was restlessness. And therefore he says, because we were not restless, et cetera. I Thess. IV, v. 11: give your effort, that you may be quiet, et cetera. Likewise, neither did we eat bread for nothing, etc., because he worked with the works of his hands. Act. XX, 34 it is said: you yourselves know that these hands ministered to my necessities, and to those who are with me. And Prov., last chapter: she does not eat the bread of idleness. Num. XVI, 15: you know that I have not even taken so much as an ass from them, et cetera. But in labor and weariness. Not a little, but night and day, that is, continually, because at times he had to preach and teach, and he spent the remainder in labor, lest we should burden any of you. II Cor. XII, 13: what is it in which you had less than the rest, except that I did not burden you? Then, when he says, not as though, etc., he assigns the reason for his manual labor. Where he first excludes a false cause, second sets down the true one. A false cause indeed would be if someone were to say that it was not lawful for him to accept support from them. And therefore he says, not as though we did not have, rather we did have, the power of living from the support of the faithful. I Cor. IX, 13: those who serve the altar, partake with the altar. Matth. X, v. 10: the laborer is worthy of his food. I Cor. c. IX, 14: so also the Lord has ordained for those who preach the Gospel, to live from the Gospel. And thus from the Gospel there are two kinds of men having the power to live from the support of others, namely those who serve the altar, and preachers. Then, when he says, but that you, etc., he sets down the true cause. For we find a twofold cause why the apostle labored with his hands: one among the Corinthians; another here. For those were avaricious, and would have taken it hard, as is said there. But the cause why he labored here was the idleness of these. And therefore he says, that we might give a pattern, etc., namely of laboring. I Tim. IV, 12: be an example to the faithful in word, in conduct, in charity, in faith, in chastity. I Petr. V, 3: made a pattern of the flock. Another cause is given in the Gloss, I Cor. IV, namely when we do not find one who gives to us, and then he labored. A fourth cause was, that like the monks of Egypt they should not be idle. Eccli. XXXIII, 29: idleness has taught much evil. Hence those who have no employment in duty, or study, or reading, live idly at great peril.”

“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, Luk 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, Act 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 Gill on Mar 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, Phi 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.”

“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 labor 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 labor, but were a burden to the poor followers of God.”

“eat any man's bread--Greek, "eat bread from any man," that is, live at anyone's expense. Contrast Th2 3:12, "eat THEIR OWN bread." wrought-- (Act 20:34). In both Epistles they state they maintained themselves by labor; but in this second Epistle they do so in order to offer themselves herein as an example to the idle; whereas, in the first, their object in doing so is to vindicate themselves from all imputation of mercenary motives in preaching the Gospel (Th1 2:5, Th1 2:9) [EDMUNDS]. They preached gratuitously though they might have claimed maintenance from their converts. labour and travail--"toil and hardship" (see on Th1 2:9). night and day--scarcely allowing time for repose. chargeable--Greek, "a burden," or "burdensome." The Philippians did not regard it as a burden to contribute to his support (Phi 4:15-16), 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 to contribute, but as he saw some idlers among them who would have made a pretext of his example to justify themselves, he waived his right. His reason for the same course at Corinth was to mark how different were his aims from those of the false teachers who sought their own lucre (Co2 11:9, Co2 11:12-13). It is at the very time and place of writing these Epistles that Paul is expressly said to have wrought at tent-making with Aquila (Act 18:3); an undesigned coincidence.”