9 For you remember, brothers, our labor and toil: we worked night and day, that we might not be a burden to any of you, while we proclaimed to you the gospel of God. 10 You are witnesses, and God also, how holy and righteous and blameless was our conduct toward you believers.” (1 Thessalonians 2:9–10 (ESV)
Paul, Silas and Timothy loved the Thessalonian believers in Christ. Their ministry to them was free of error, impurity and deception (I Thess. 2:3). Everything the evangelists did and taught was to please God (2:4). They did not use flattery, nor did they behave with a pretext for greed (2:5). Neither did they glory from people (2:6). On the contrary, they were gentle to the believers like a nursing mother taking care of her own children (2:7). They cared for this church (2:8).
“Apparent throughout this section is Paul’s deep affection for his spiritual children, who only months before were complete strangers to him, alienated by race, culture and religion,” explains Dr. R. C. Sproul.
The apostle continued to remind the Thessalonian church, his spiritual family in Christ, of his, Silas’ and Timothy’s labor and toil among them. Labor (κόπον; kopon) refers to hard work and toil. Toil (μόχθον; mochthon) means hard exertion of energy and effort.
For these three missionaries, the ministry was not easy nor was it supposed to be. God called them to serve and to serve Him, and the church, well. To serve God well is by working hard and to do so for His glory. Ministry success is not about large numbers, numerous accolades, widespread notoriety, and high salaries.
Paul said ministry was about working; night and day. Apparently, Paul and his companions were bi-vocational. They worked a secular job because the Thessalonian church could not pay them an affordable salary. Luke records Paul was a tentmaker by trade (Acts 18:1-3). He worked through the week and spoke on the Sabbath in the synagogue (18:4). The trio’s reason for being bi-vocational was so they would not be a financial burden to the church, while preaching the gospel of God.
“Paul and his companions must have reflected very carefully on the question, “Shall we accept financial remuneration for the work of bringing the gospel; particularly, shall we accept it from the converts themselves?” Paul’s stand may be summarized in the following ten propositions,” states Dr. William Hendriksen.
(1) Titus 1:11: He definitely does not want to give any occasion for being placed in a class with “vain talkers” who are interested in “filthy lucre.”
(2) 1 Cor. 9:6–15: He, nevertheless, emphatically asserts the right to receive remuneration from the church for performing spiritual work, and to receive it even from the converts themselves (see especially verse 11). Nevertheless, as far as the latter group is concerned (the converts), he has decided not to make use of that right (see verse 15).
(3) Acts 20:33: He will now be able to say, “I coveted no man’s silver, gold, or apparel.”
(4) 2 Cor. 11:8: He does at times “take wages” from already established churches, while he is working in a new field.
(5) Phil. 4:10–20: He accepts gifts from an already established church (Philippi).
(6) Acts 20:34, 35; 1 Thess. 2:9 and 2 Thess. 3:8: Most of all, he provides for his own needs (and even for the needs of others) by laboring with his own hands.
(7) Acts 18:3: He is tent-maker by trade.
(8) 1 Cor. 6:12; 8:9, 13; 9:12; 10:23: The principle on which he insists again and again (applying it to various questions) is this: All things are lawful, but not all things are helpful: there are a good many things which I have a right to do, but that does not mean that I should therefore do them! The real question is always: “What course of action will be most useful in promoting the work of the kingdom and the glory of God?”
(9) 2 Cor. 11:7: Even so, in spite of this carefully worked out plan with respect to work and wages, he does not escape criticism. If he takes money, or if his enemies suspect that he does, they are ready to charge him with selfishness, greed; if he does not, they accuse him of making a show of his humility.
(10) 1 Cor. 4:12; Eph. 4:28; 1 Thess. 2:9; 2 Thess. 3:8, 10: He (and the Holy Spirit through him!) dignifies labor, and proclaims the great principle: “If any man will not work neither let him eat.” Now in his day and age, laboring with the hands is not always and everywhere being held in honor.
“Ideally, every pastor would receive a sufficient income from his church so that he would not have to take up a second vocation. But those who must work as bi-vocational pastors are actually part of a noble lineage that stretches all the way back to the Apostle Paul. As we learn from Acts 18:1–3, Paul was a tentmaker by trade, and he worked with leather to earn an income to meet his needs and fund his ministry, at least at certain points during his missionary career. We see in 1 Thessalonians 2:9–10 that Paul engaged in tentmaking during his ministry in Thessalonica,” explains one commentator.
Paul reminded the Thessalonians they were witnesses (μάρτυρες; martyres) or testifiers of his, Silas’ and Timothy’s behavior and ministry. The men’s conduct was holy, righteous and blameless. To be holy (ὁσίως; hosios) means to be pure, devout and to have high, moral qualities. To be righteous (δικαίως; dikaios) means to be upright, fair and just. Blamelessness (ἀμέμπτως; amemptos) refers to innocence and guiltlessness. Such were these ambassadors’ conduct (ἐγενήθημεν; egenethemen) and behavior.
“Paul’s surrendering of his rights to be supported by the Thessalonian church demonstrated the falseness of the charges against him. He was not just another religious teacher looking to enrich himself at the expense of others. It provided further evidence that Paul was holy, righteous, and blameless (1 Thess. 2:10)—not that he was sinless but that he had sincerely good motives for engaging in ministry and that he was a true servant of God,” states Dr. Sproul.
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
Soli deo Gloria!
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