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9. οὐχ ὅτι οὐκ ἔχομεν ἐξουσίαν, not that we are without right (to act otherwise, to claim our maintenance: scil. ἐξουσίαν τοῦ δωρεὰν ἄρτον φαγεῖν· τοῦ φαγεῖν καὶ πεῖν, τοῦ μὴ ἐργάζεσθαι—see 1Co 9:4; 1Co 9:6. For this elliptical, corrective use of οὐχ ὅτι (non quasi, Vulg.; rather non quod, Beza)—“it is not the case that,” or “I do not mean that”—cf. 2Co 1:24, Php 3:12; Php 4:11, &c. T his ἐξουσία St Paul carefully demonstrates, on behalf of the ministry of the Gospel, in 1Co 9:3-14, tracing it back to the Lord’s ordinance (Luk 10:7); cf. also Heb 13:10. Ἐξουσία is moral power, right, authority (jus, Beza correctly; not potestatem, as in Vulg.), in distinction from δύναμις (2Th 1:7; 2Th 1:11, 2Th 2:9), actual power, force.
ἀλλʼ ἵνα ἑαυτοὺς τύπον δῶμεν ὑμῖν εἰς τὸ μιμεῖσθαι ἡμᾶς, but (we did this—ἐν κόπῳ κ.τ.λ.… εἰργαζόμεθα, 2Th 3:8; or, we waived this right—τῇ ἐξουσίᾳ οὐκ ἐχρησάμεθα, 1Co 9:15), that we might give ourselves to you by way of example, so that you might imitate us. The ellipsis after ἀλλά resembles that following ὅτι in 2Th 2:3, or μόνον in 2Th 2:7 (see notes). Ἑαυτούς (for its use in 1st person, see 1Th 2:8) is thrown forward with emphasis—the writers would themselves exemplify the life they preach; from the first they impressed their message on the Thessalonians in this living, practical fashion (1Th 1:6): cf. 1Co 4:17; Php 3:17, where τύπος appears in the same connexion—for this word, see note on 1Th 1:7. To “give oneself (as) an example” is more than to “make oneself an example” (as though δίδωμι had the twofold sense of Heb. נָתַן); it implies sacrifice, self-surrender, resembling μεταδοῦναι … τὰς ἑαυτῶν ψυχάς, 1Th 2:8 : cf. ὁ δοὺς ἑαυτὸν ἀντίλυτρον, 1Ti 2:6; Eph 1:22; Eph 5:2; Rom 6:16. On εἰς τό with infinitive, see 1Th 2:12 : the εἰς τό clause (of issue) is consecutive to the ἵνα clause (of purpose), as in 1Th 2:16; the consecution of 2Th 2:11 f. above was the reverse of this (εἰς τό …, ἴνα).
In 2Th 3:8-9 the Apostles give two reasons for their practice of manual labour,—the former alone stated in 1Th 2:9. The second reason—less complimentary to the readers, but on which the conduct of the ἄτακτοι now compels insistence—was however half implied in the context of the parallel passage (Ep. I.), scil. in μεταδοῦναι … τὰς ἐαυτῶν ψυχάς (2Th 2:8) and ὡς … δικαίως … ὑμῖν … ἐγενήθημεν, … ὡς πατὴρ τέκνα ἑαυτοῦ … μαρτυρόμενοι κ.τ.λ. (2Th 3:10 f.): cf. 2Co 11:11 f., 2Co 12:14 f. (St Paul an example of self-denial); see note on 1Th 2:9 above.