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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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CHRISTIAN DUTY IN EMPLOYMENT AND DISCIPLINE 2Th 3:7-15 (06/03/12) Grace Bible Church, Gillette, Wyoming Pastor Daryl Hilbert I. THE MODEL OF CHRISTIAN DUTY IN EMPLOYMENT
(7-9) A. The Apostle’s Example was to be Imitated
(7) 1. The Thessalonians “themselves” (auto,s) saw and “knew” (oida)
the work ethic of Paul and those with him. Paul was a tent-maker by trade and
earned his own keep while in Corinth (Act 18:1-3). 2. Therefore, they all “ought” (dei,) to “follow
their example.” As new believers, they literally were to imitate (mime,omai - mimic or imitate) Paul’s Christian work ethic. 3. Paul and those with him did not “act in an undisciplined manner” (atakte,ō - same root as vs. 6 and 11 - act
disorderly or evade one’s responsibility or duty) but provided for themselves. B. The Apostles did not Freeload but Labored
for the Lord (8) 1. Paul states that he was not a freeloader
(“without paying for it” - dōrea, - gift, freely, i.e.
here freeload), sponging meals and provisions (“eat anyone’s bread”)
like some of the Thessalonians were doing. 2. Instead, they earned their own keep for
provisions with “labor and hardship.” The verbiage comes from two
familiar words (kopos and mo,chthos) that mean laborious toil and hardship.
Usually they were used in reference to labor of love for Lord (1Th 1:3; 2:9;
3:5; 2Th 3:8), but here it also encompasses labor for general provisions. 3. They continually “worked” (present
middle participle - erga,zomai - to work and do labor) for themselves “night and day”
in the ministry and in their trade of tent-making. 4. The reason that Paul and those with him
did not freeload was because they did not want to become a “burden” (epibare,ō - lit. put weight upon, i.e burden) on the Thessalonians. In addition,
they knew that some among them were disorderly and idle (1Th 5:14) and wanted
to give an example, leaving no room for excuses. C. The Apostles had the Right but Desired to
be a Model (9) 1. As an apostle Paul had the “right”
(exousi,a - authority or right) of provisions in working for the Lord
among the church. In fact, Paul teaches elsewhere that provisions should be
made for those who labor in the ministry to bring the spiritual meat of the
Word (1Co 9:6-10; 1Ti 5:17-18). 2. But again, his desire was to teach and “offer”
(didōmi - give) a “model” (tu,pos - mark or impression) for the Thessalonians to imitate (mime,omai -
same as vs. 7),
especially in light of their current situation. 3. Paul instructed them with a biblical,
Jewish, and practical adage, “No work, no eat” (10). II. THE DIRECTIVES OF CHRISTIAN DUTY IN
EMPLOYMENT (10-12) A. The Apostle Gives a Divine Directive (10) 1. This was not the first time that the
Thessalonians heard these admonitions or instructions. When Paul was in
Thessalonica, he repeatedly gave them “this” (touto) particular
“order” (imperfect active - parange,llō, “were commanding” same word as 6). 2. Paul’s command is a first class
conditional clause. The first part is “if” (ei and the indicative)
someone was “not willing” (ou the,lei - uncooperative, choosing not to) to work.” This would refer to an
individual who was able to work but chose to neglect his duty for whatever
reason. It is usually described as laziness but also is disorderliness. As
stated some may have quit their employment because they expected the Lord’s
return. But Paul had admonished them (1Th 5:14). 3. If they refused to heed Paul’s apostolic
authority, then he commands that they are not “to eat” (present
imperative - esthi,ō). Paul was referring to the
congregation not giving handouts to these disorderly individuals. This would
force the individual to look for employment. It was a principle based on the
wisdom of Scripture (Gen 3:19; Pro 16:26). This does not contradict the
exhortations of Scripture to give to the poor and needy (Pro 14:31). Both
individual believers and the church as a whole have a responsibility to care
for the poor (Matt. 6:2, 3; Gal. 2:10; 1 Tim. 5:4; Heb. 13:16; James 2:15–16;
1 John 3:17) (MAC). The Christian’s disposition is proactive toward the
poor and needy and that everyone needs a little help from time to time. Even
Paul did not demand church discipline immediately. But there comes a time
when it is realized that some are acting incorrigible and taking advantage of
the situation. So Paul uses this as a practical form of church discipline. B. The Directive was Against Those who Refuse
to Work (11) 1. Paul had heard that some were going about
neglecting their responsibilities by “leading” (present participle
- peripate,ō - walking around, going about,
manner of living) an “undisciplined
life” (ata,ktōs - lit. disorderly, the same
root as vs. 6 (“unruly”), 7(“undisciplined”), and 11(“undisciplined”). 2. Here he gives us the meaning of this
context as, “doing no work at all.” They were not (mêdei,s - nothing) actively working (present
participle - erga,zomai - to work or labor). 3. However, perhaps on a play on words they
were “meddling in the work of others” (NET). Instead of actively
working providing for themselves and their families, they were “acting
like busybodies” (present participle - perierga,zomai
- lit. work around, i.e. going about as a busybody, getting into everyone
else’s’ work and business cp. 1Ti 5:13). C. The Directive was to Perform Their
Christian Responsibility Quietly (12) 1. Paul’s positive directive by way of “command”
(parange,llō) and “exhortation” (strong
use of parakale,ō), was also “in the name of the Lord Jesus Christ.”
2. Specifically, it was that those who were
idle to were to actively engage themselves in “work” (present
middle participle - erga,zomai) at once. They were to do this in a “quiet
fashion” (hêsuchi,a - calm and tranquil) settling down to perform their
Christian responsibility, eating “their own bread,” no longer
meddling, and bringing harmony to a disrupted church. III. THE ADMONISHMENT OF THOS WHO NEGLECT
CHRISTIAN RESPONSIBILITIES (13-15) A. Do Not Become Weary in Doing what is Right
(13) 1. As for the rest of the believer’s there
at Thessalonica, they were not to let these disorderly believers hinder their
Christian walk, ministry or church. 2. They were not to become discouraged or “grow
weary” (egkake,ō - lose heart, tired of doing something,
discouraged) as is
often the case when others do not walk with the Lord. 3. And they were not to grow weary in “doing
good” in ministering for the Lord and in doing what is right in their own
lives as well as in the lives of others, which even includes church
discipline. B. Disassociate with Disorderly (Idle)
Believers (14) 1. The instructions Paul gave were intended
to cause those being disorderly to change their behavior immediately. If they
did, all would be well. 2. However, if they did not “obey” (hupakou,ō - listen to, hear and follow
instructions) Paul’s
instruction from this letter, then the congregation was to carry out church
discipline along with not providing for them. 3. This means the church was to “take
special note” (present imperative - sêmeio,ō - mark out for identification)
of them so as to avoid association with them. To not to “associate”
(sunanami,gnumi - mix or mingle) with those disorderly believers
means to not mingle with the sinning brother as if condoning their
disobedient behavior. They single out the disorderly one as disobedient. This
is identification within the church, no mention is
made of public identification or excommunication. 4. “shame”
The result of isolation and absence of close fellowship will cause the
sinning brother to reflect upon his disobedience and be brought to “shame”
(aorist passive subjunctive - entre,pō - turn in or turn back, inward
reflection of shame). C. Yet Admonish the Disorderly as Brothers
(15) 1. This is not the final step of church
discipline in excommunication, for even though they were not to associate
with them he contrasts it with “nevertheless” (special use of kai
as “yet or in spite of that”). 2. The sinning brother was not to be
regarded as an “enemy” (exthro,n - regard with hostility or enemity) but to “admonish” (present
imperative - nouthete,ō - to put in the mind, warn (from
the Scriptures in regard to behavior, cp. 1Co 4:14; Col 1:28; 3:16; 1Th 5:12,
14; also Act 20:31; Rom 15:14) as a “brother,” i.e. a believer. IV. OBSERVATIONS AND APPLICATIONS A. If a believer does not work, 1. He makes Christ unattractive (Tit 2:10
NIV) 2. He is worse than infidel 1Ti 5:8 3. He is not blessed by God (Pro 12:14;
22:29) COL 3 B. Balance in the Christian Life 1. NO work NO eat. a) Entitlements. It is important to note that
Paul addresses here the issue of those not willing to work, not those unable
to work. Both individual believers and the church as a whole have a
responsibility to care for the poor (Matt. 6:2, 3; Gal. 2:10; 1 Tim. 5:4;
Heb. 13:16; James 2:15–16; 1 John 3:17). But neither the world nor the church
owes a living to those too lazy to work. We are used to “entitlements” in our
society. This is the idea that those who will not work hard are entitled to
be paid money taken from those who do. The results of the welfare culture are
visible for all to see—family breakups, immorality, crime, hopelessness,
meaninglessness, and bitterness.MAC |
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