1 Thessalonians 4:9

In these words the apostle mentions the great duties,

I. Of brotherly love. This he exhorts them to increase in yet more and more. The exhortation is introduced, not with a compliment, but with a commendation, because they were remarkable in the exercise of it, which made it less needful that he should write to them about it, Th1 4:9. Thus by his good opinion of them he insinuated himself into their affections, and so made way for his exhortation to them. Note, We should take notice of that in others which is good, to their praise, that by so doing we may lay engagements upon them to abound therein more and more. Observe,

1. What it is that the apostle commends in them. It was not so much their own virtue as God's grace; yet he takes notice of the evidence they gave of the grace of God in them. (1.) It was God's grace that he took special notice of: that God had taught them this good lesson: You yourselves are taught of God to love one another, Th1 4:9. Whoever does that which is good is taught of God to do it, and God must have the glory. All who are savingly taught of God are taught this lesson, to love one another. This is the livery of Christ's family. Note also, The teaching of the Spirit exceeds the teaching of men; and, as no man should teach contrary to what God teaches, so none can teach so effectually as he teaches; and men's teaching is fain and useless unless God teach also. (2.) The Thessalonians gave good evidence of their being taught of God by their love to the brethren in all Macedonia, Th1 4:10. They not only loved those of their own city and society, or such as were near them and just of their own sentiments, but their love was extensive. And a true Christian's is so to all the saints, though distant from him in place, and differing from him in some opinions or practices of less moment.

2. The exhortation itself is to increase more and more in this great grace and duty of brotherly love, Th1 4:10. Though these Thessalonians had in some sense no need of an exhortation to brotherly love, as if it were wholly wanting, yet they must be exhorted to pray for more, and labour for more. There are none on this side heaven who love in perfection. Those who are eminent in this or any other grace have need of increase therein as well as of perseverance unto the end.

II. Of quietness and industry in their callings. Observe, 1. The apostle exhorts to these duties: that they should study to be quiet, Th1 4:11. It is the most desirable thing to have a calm and quiet temper, and to be of a peaceable and quiet behaviour. This tends much to our own and others' happiness; and Christians should study how to be quiet. We should be ambitious and industrious how to be calm and quiet in our minds, in patience to possess our own souls, and to be quiet towards others; or of a meek and mild, a gentle and peaceable disposition, not given to strife, contention, or division. Satan is very busy to disquiet us; and we have that in our own hearts that disposes us to be disquiet; therefore let us study to be quiet. It follows, Do your own business. When we go beyond this, we expose ourselves to a great deal of inquietude. Those who are busy-bodies, meddling in other men's matters, generally have but little quiet in their own minds and cause great disturbances among their neighbours; at least they seldom mind the other exhortation, to be diligent in their own calling, to work with their own hands; and yet this was what the apostle commanded them, and what is required of us also. Christianity does not discharge us from the work and duty of our particular callings, but teaches us to be diligent therein. 2. The exhortation is enforced with a double argument; namely, (1.) So we shall live creditably. Thus we shall walk honestly, or decently and creditably, towards those that are without, Th1 4:12. This will be to act as becomes the gospel, and will gain a good report from those that are strangers, yea, enemies to it. Note, It is a great ornament to religion when the professors of it are of meek and quiet spirits, diligent to do their own business, and not busy-bodies in other men's matters. (2.) We shall live comfortably, and have lack of nothing, Th1 4:12. People often by their slothfulness bring themselves into narrow circumstances, and reduce themselves to great straits, and are liable to many wants, when such as are diligent in their own business live comfortably and have lack of nothing. They are not burdensome to their friends, nor scandalous to strangers. They earn their own bread, and have the greatest pleasure in so doing.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Th_4:9-11

As touching brotherly love ye need not that I write unto you

Brotherly love Divinely taught

The love of the brethren is the test of our Christianity, and the badge of our Christian profession.

It is even the essential of the new man, and is Divinely taught by the fount of love. Without it, all religious profession is mere glitter, an empty show, a noisy cymbal. But what is this love? Let us examine and see.

I. Its nature. It is admiration, estimation, and perfect, complacency in the Lords people. It recognizes them all as brethren in Christ, and fellow heirs of the grace of life. It includes attachment, fellowship, communion, spiritual adhesion, and unselfish conduct and conversation.

II. Its extensiveness. It is not sectarian, denominational, local. It is not to be limited to persons of our order, creed, or mode of worship; but it embraces every true saint of the Most High God, every disciple and follower of the Lord Jesus, every real Christian adorning the doctrine of God in all things and walking in the ways of holiness and eternal life.

III. Its special traits.

1. It is the love of the heart; therefore not tinsel and make believe.

2. It is the love of a pure heart. Not the love of the person with fleshly attachment, but love transparent as the light, and purifying as the flame.

3. It is the love that is both fervent and lasting. It knows nothing of coldness, formality, pretentiousness. Its utterances are immediate and emphatic; and its altar fire is ever clear and intense. Many waters cannot quench it. It will not be extinguished, nor will it expire, but burn and shine in loving words and loving deeds, always to the honour of religion, and the glory of God. (J. Burns, D. D.)

The great duties of the Christian life

I. The manifestation of brotherly love. This the apostle exhorts the Thessalonians to increase in yet more and more. The exhortion is introduced not with a compliment, but with a commendation, because they were remarkable in their exercise of brotherly love, which made it less needful he should write to them about it (1Th_4:9). Thus by his good opinion of them he insinuated himself into their affections, and so made way for his exhortation to them. We should follow his wise example; for it is well to take notice of that in others conduct and spirit which redounds to their praise, that by so doing we may lay engagements upon them to abound therein while life itself shall last.

I. Observe what the apostle commendeth in the Thessalonians. It was not so much their own virtue as Gods grace, yet he taketh notice of the evidence they showed of this grace in them. God Himself had taught them this good lesson; and whosoever do that which is excellent are instructed of God to do it, and hence God must have the glory of it. All that are savingly taught of God are taught to love one another. This is the livery of Christs disciples and followers. Note also, that the teaching of the Spirit of God exceeds the teachings of men; and as no man should teach contrary to what God teacheth, so none can teach so effectually as He teacheth, and mens teaching is vain and useless unless God teach also. Nor is this all: those are easily taught whom God doth teach; and therefore, though eminent abilities are much to be wished for in ministers, yet we ought not to be so anxious about the feebleness or eminency of gifts in them, as fervently desirous to have Gods teaching to come along with theirs; for Paul shows that God, by His teaching these Thessalonians, had made them stand less in need of being taught by him. So well indeed, had they been taught by their Divine Master that they not only loved the brethren of their own city and society, or such as were near them and just of their own sentiments, but the brethren of all Macedonia. Such is genuine brotherly love: it embraces all who love our Lord Jesus Christ in sincerity and truth.

2. But, like all other excellences, brotherly love is capable of increasement. Accordingly, their apostolic teacher exhorted the Thessalonians to pray for more and labour for more. There are none on this side heaven who love in perfection. All, therefore, who are distinguished in this or any other grace have every need of increase therein, and perseverance unto the end.

II. The meet accompaniments of brotherly love.

1. Tranquillity of spirit. This passive virtue is to be studied (1Th_4:11). It is indeed a most desirable thing to have a temper calm and quiet as a lake unruffled by a zephyr, and to be of a peaceable behaviour to all men, especially to those of the household of faith. All this tends to our own as well as to others happiness. We should be ambitious to possess our own souls in patience, to be meek and gentle, not given to strife or division. Satan is very busy to disquiet our minds, and we have that in our own hearts that disposeth us to be unquiet; therefore we, too, must study to be quiet.

2. Diligence in business. And if this duty is rightly attended to, there will be little disquietude of spirit. Those who are busy bodies, meddling in other mens matters, cannot have placid minds. They are restless like the sea, and do all they can to make their neighbours like themselves. If they were diligent in their own calling, they would neither have time nor inclination for intermeddling.

3. Creditable deportment. Those that are without are the unregenerate and unsaved, and when those who are professors of Chris tianity walk honestly toward them, they adorn the doctrine of God their Saviour and commend the religion to others which they have embraced themselves.

4. Comfortable living. Such Christians have lack of nothing. Others by their slothfulness or intermeddling frequently bring themselves into narrow circumstances, and reduce themselves to great straits. Not so the saints: they are burdensome to no friends. They labour with their own hands, and have bread enough and to spare. (R. Fergusson.)

Brotherly love the proof of a true sanctification

In the second century Lucian declared: It is incredible to see the ardour with which the people of that religion help each other in their wants. They spare nothing. Their first legislator has put it into their heads that they are all brethren. The mutual exercise of love towards the brethren is an indisputable evidence of spiritual regeneration (1Jn_3:14); and in this chapter the apostle evidently alludes to it as the proof of a true sanctification. Observe--

I. That brotherly love is divinely taught (1Th_4:9).

1. It is commanded by Christ (Joh_15:17). This is a lesson the world never taught, and cannot teach. The natural heart is selfish and cruel, and delights in aggression and retaliation. Brotherly love is a fruit of Christianity, and is a powerful influence in harmonising the warring interests of humanity. If love prevail, other graces will not be absent.

2. It has the example of Christ. He reminds His disciples of what should be its scope and character. As I have loved you. The same glorious example was also the constant burden of the apostles teaching (Joh_13:34; Joh_15:12; Eph_5:2). Brotherly love should be pure, humble, self-denying, fervent, unchangeable.

3. It is its own commendation. Ye need not that I write unto you. Love is modest, ingenuous, and unobtrusive. We should not hesitate to commend whatever good we see in others. The Great Searcher of hearts does not pass over any good thing in a Church, though otherwise clouded with infirmities (Rev_2:2-3). A word of prudent commendation will often stimulate the soul in its endeavours after holiness.

4. It is a grace Divinely wrought. Ye yourselves are taught of God. The heart is inclined to this grace by the Holy Spirit, in conjunction with the outward ministry of the Word (Jer_31:33; Act_16:14). Those are easily taught whom God teaches.

II. That brotherly love must be practically manifested (1Th_4:10). Love is not limited by locality or distance; it is displayed, not only towards those with whom we have communion, but towards others. Missions are a monument of modem Christian charity. Love should be practically manifested in supplying each others need, in bearing one anothers burdens, in forgiving one another, and, if necessary, in kindly reproving one another.

III. That brotherly love is susceptible of continuous enlargement. Increase more and more. Notwithstanding the commendation of the apostle, he exhorts the Thessalonians to seek greater perfection. What is the sun without light? What is fire without heat? So what is life without love? The rich seek to increase their store, the wicked add to their iniquities; the saint should not be less diligent in increasing unto every good word and work. The growth of charity is extensive, and it adds to the number of the objects loved, and intensive as to its inward fervour and tenacity. The more we apprehend the love of God the more our hearts will enlarge in love. True brotherly love crushes all self-love, and is more anxious to hide than pry into the infirmities of others. Seldom is a charitable man curious, or a curious man charitable. Lessons:

1. That brotherly love is the practical manifestation of the love of God in man.

2. That brotherly love should be constantly cultivated.

3. That brotherly love is a crowning feature of the higher Christian life. (G. Barlow.)

Brotherly love

I. The lesson brotherly love. This operates in a way of--

1. Esteem and affection. God esteems the saints highly, as fine gold, His portion, inheritance, jewels, very precious and honourable. And so those who are born from above, as they love Him who begat, so they love the begotten.

2. Intercourse. If they are to be our associates in heaven we ought to know them on earth. Man was made for society, and grace sanctifies social dispositions. Thus as soon as Peter and John were let go, they went to their own company. They that feared the Lord spake often one to another. When several Christians meet, they are like so many drops of water on the table: where they touch they run into one. This adjusts to some extent the inequalities of life, for the poor may be rich in faith, and qualified to teach the rich in goods. The intercourse of Christians encourages as Paul found at Appii forum.

3. Sympathy. Rejoice with them that do rejoice, etc. Be like minded with Him who is touched with a feeling of our infirmities.

4. Instruction. That it may minister grace to the hearers. So much depends on a wrong course or a wrong step in a right one.

5. Reproof. Here is the trial of brotherly love. The way in which it is generally received makes it heroic to administer it. Thou shalt not hate thy brother, says Moses, but rebuke him. Faithful are the wounds of a friend. Let the righteous … reprove me, it shall be excellent oil.

6. Succour and relief. Whoso hath this worlds goods, etc. Let us love not in word or in tongue, but in deed, and in truth.

7. Prayer.

II. The teacher--God. He taught the Thessalonians, and He teaches us--

1. By our constitution. The senses are inlets to the mind, and so we are affected by things without--the eye, e.g., by the sight of distress. How many endeavour to elude occasions of this excitement as the priest and Levite.

2. By injunction. The end of the commandment is charity, etc. This is His commandment that we believe on the name of His Son, and love one another, etc.

3. By example.

(1) Of those who live in our own neighbourhood. Kind, good men are to be found everywhere.

(2) Of those who have gone before us. Apostles, martyrs, etc.

(3) Of angels who are ministering spirits, etc.

(4) Above all, of Christ. If God so loved us, we ought to love one another.

4. By His Spirit. He can give not only the lesson, but the capacity.

III. The tractableness of the pupils. Ye need not that I write.

1. What a satisfaction it is to a minister to be able to appeal to his people for illustrations and proofs of his teaching, and what an advantage to the people not only to hear, but to see. And so our Saviour said, Let your light so shine, etc. Such advantage and satisfaction had St. Paul.

2. Paul did not flatter them. All he admired in them was ascribed to the grace of God. Their love was as extensive as it was real.

3. We must learn to love all real Christians notwithstanding their failings. If a man be overtaken in a fault, etc. Nor should our love be determined by a mans religious opinions, Whosoever doeth the will of My Father, the same is My brother, etc.

IV. The proficiency the apostle would have them attain to. More and more.

1. Too much cannot be said in commendation or enforcement of it.

2. The Divine life is progressive, and admits of degrees.

3. Christians should never rest in present attainments. (W. Jay.)

The nature of brotherly love

When as a Christian Church, we cultivate a spirit of mutual trustfulness; when each esteems the other better than himself; when the strong delight to recover and support the weak; when the wise are patient and gentle towards those of fewer attainments; when we are careful of each others reputation, and gentle to one anothers infirmities; when we are pitiful, long suffering, condescending, unsuspicious, and self-sacrificing, then will men remember that it is written, A new commandment I give unto you, etc. (J. Parker, D. D.)

Brotherly love, the sham and the real

When I was but a youth, the smallest boy almost that ever joined a Church, I thought that everybody believed what he said, and when I heard the minister say brother, I thought I must really be his brother, for I was admitted into the Church. I once sat near a gentleman at the Lords supper, and we received the bread and wine together; he thus practically called me brother, and as I thought he meant it, I afterwards acted upon it. I had no friend in the town of Cambridge, where I was; and one day when walking out, I saw this same gentleman, and I said to myself, Well now, he called me brother; I know he is a great deal better off than I am, but I dont care for that; I will go and speak to him. So I went and said, How do you do, brother? I have not the pleasure of knowing you, was his reply. I said, I saw you at the Lords table last Sabbath day, sir, and we are therefore brethren. There now, said he, it is worthwhile seeing some one who acts with sincerity in these times; come in with me. And we have been the nearest and dearest bosom friends ever since, just because he saw I took him at his word, and behoved that he meant what he said. But now-a-days profession has become a pretence and a sham; people sit down in the church together, as though they were brethren, the minister calls you brother, but he will not speak to you, or own you as such; his people are his brethren, no doubt, but then it is in such a mysterious sense, that you will have to read some German theologian in order to comprehend it. That person is your very dear brother, or your very dear sister, but if you are in distress, go to them and see if they will assist you. I do not believe in such a religion as this. (C. H. Spurgeon.)

Brotherly love the test of religion

The apostle says, We know that we have passed from death unto life. Pause a moment, then, and let us try to find out the reason. Because we feel very comfortable in our hearts, because we like to sit very closely to the fire and read a favourite author, because we have occasional gushings of very tender feeling, is that how we know we have passed from death unto life? The apostle says, No. His argument is this:--We know--the same word that I have in the text, Jesus knowing--that we have passed from death unto life because we love the brethren. Alas, sirs! there is this danger about our religious life today: we think, when we get hold of a favourite book, and repeat certain familiar hymns, and look upon ourselves in relation to the social blessings with which God has gifted us, that we are doing everything that is needful to show our relationship, to prove our redemption by Christ. (J. Parker, D. D.)

The means of creating and promoting brotherly love

As the spokes of a carriage wheel approach their centre they approach each other, so also when men are brought to Christ, the centre of life and hope, they are drawn towards each other in brotherly relationship, and stand side by side journeying to their heavenly home. (J. T. Serjeant.)

The unifying power of brotherly love

We have here suggested to us the strong bond of union existing in the early Church between Christian communities which were yet geographically apart from one another. As having the same dangers to encounter, the same battle to fight, the same Captain to lead, and the same victory to win, they are seen taking an earnest and active interest in each others welfare. As the ancient Greek colonists practised the rite of cherishing on the altars of their public halls the perpetual fire that had first been kindled at the parent hearth of home--the mother city of Athens; so we may say was it with these scattered sections of the early Church. Separate though they were, they yet felt that they were one in sympathy and interest. The triple flame of faith, hope, and love burned more or less brightly in them all. Thus they claimed the same origin, held the same truth, and sought the same ends. No religion but that of Christ could have produced such a common wealth. (J. Hutchinson, D. D.)

Instances of brotherly love

During the retreat of Alfred the Great, at Athelney, in Somersetshire, after the defeat of his forces by the Danes, a beggar came to his little castle there, and requested alms. When his queen informed him they had only one small loaf remaining, which was insufficient for themselves and the friends who had gone abroad in request of food with little hope of success, the king replied, Give the poor Christian one half of the loaf. He who could feed five thousand men with five loaves and two small fishes, can certainly make that half of the loaf suffice for more than our necessities. Accordingly, the poor man was relieved, and this noble act of charity was soon recompensed by a providential store of fresh provisions with which the foraging party returned. (G. Barlow.)

Continuance in brotherly love

A gentleman of Marseilles, named Removsat, shortly before his death, desired that his numerous family might be assembled about his bed. He acknowledged the delight which his children had afforded him by their affection and attachment, and especially for the tender love which they bore to one another. But, continued he, I have a secret to disclose, which will remove one of you from this circle. So long as I had any hopes of living I kept it from you, but I dare not violate your rights in the division of the property which I leave you. One of you is only an adopted child--the child of the nurse at whose breast my own child died. Shall I name that child? No, no, said they with one accord; let us all continue to be brothers and sisters. (W. Baxendale.)

Practical brotherly love

Thomas Samson was a working miner, and working hard for his bread. The captain of the mine said to him, Thomas, Ive an easier berth for you where there is less to do and more to earn: will you accept it? Captain, said Thomas, theres our poor brother Tregony. He has a sick body, and is not able to work so hard as I am. I fear his hard work will shorten his useful life. Will you let him have the berth? The captain, pleased with the generosity, sent for Tregony, and gave him the berth, which he is now enjoying. Thomas was gratified, and added, I can work a little longer yet. (Sunday Magazine.)

Love one another

A little girl of three or four years old learned the Bible text, Love one another. What does love one another mean? asked her next older sister, in honest doubt as to the meaning. Why, I must love you, and you must love me; and Im one, and youre another, was the answer. Who can improve on that exegesis? (S. S. Times.)

Love in practice

The longer I live, the more I feel the importance of adhering to the rules I have laid down for myself in relation to the following subjects:--

1. To hear as little as possible of what is to the prejudice of others.

2. To believe nothing of the kind till I am absolutely forced to it.

3. Always to moderate, as far as I can, the unkindness which is expressed towards others.

4. Never to drink in the spirit of one who circulates an ill report.

5. Always to believe that, if the other side were heard, a very different account would be given of the matter. I consider love as wealth; and as I should resist a man who came to rob my house, so would I resist a man who would weaken my regard for any human being. I consider, too, that persons are cast in different moulds, and that to ask myself what I should do in that persons situation, is not a just mode of judging. I must not expect a man who is naturally cold and reserved to act as one who is naturally warm and affectionate; and I think it a great evil that people do not make more allowance for each other in this particular. (C. Simeon.)

That ye increase more and more--

Moral increase

I. What is this increase? The law of growth stamped upon nature, and the human soul by the Creator. Nothing is stationary. Increase may be, and in most cases is imperceptible in its processes, but it is real.

II. In what are we to increase? In all the graces of the Spirit; in faith, knowledge, love, prayer, etc., and in all active duties. These particulars will vary in different men: some want growth in one grace, some in another.

III. How are we to increase?

1. By beginning to do what we have never done before. Pray. Keep holy the Sabbath, etc.

2. By doing more than we have done before: more frequently repeating acts of service, increasing the measure and number of them.

3. By doing what we have been wont to do in a better spirit, improving in the tone and temper with which we serve God. Increasing in fervour, life and love.

IV. The advantages of increase.

1. It will bring us nearer to God.

2. It will secure more of Gods blessing.

3. It will make heaven more secure. (J. Armstrong, D. D.)

The Christians growth

1. This world has been compared to a pyramid. Beginning with the mineral, passing upward into the vegetable, and rising into the animal kingdom, we find a man standing on its apex--the crowning work of God. In defining these kingdoms, Linnaeus makes growth common to all; but, properly speaking, growth is a property that belongs only to life, and all living things, increase more and more.

2. This is as true of spiritual as of natural life. According to the fable, Minerva sprung full grown and armed from the head of Jupiter. No man thus comes suddenly in perfect saintship from the hand of the Holy Spirit.

I. In what are we to increase.

1. There is a little or no advantage in the increase of some things. It but increases our danger and burdens and cares.

(1) More riches will not make us happier, and with the augmented expenditure they entail, do not always make us richer.

(2) Nor is the increase, even of wisdom, without its drawbacks. It is harder to work with the brain than with the hands, and knowledge is increased at the expense often of health, and with increase of sorrow.

2. It is not the increase of these things that the text calls us to aim, but of such riches as makes it less difficult to get to heaven, of the wisdom that humbles rather than puffs up its possessor, of love, joy, peace, etc., a tender conscience, a holier walk.

II. How are we to increase?

1. Equally.

(1) All our graces are to be cultivated to the neglect of none. If one side of a tree grows and the other does not, it is a misshapen thing. Nor are monsters among mankind made only by want of parts, but also by some one part growing in excess. Analogous to this is the unequal growth of Christian graces. Let godly fear, e.g., grow out of due proportion to faith, and the result is despondency; let zeal grow more than wisdom, and like a machine without director or balance wheel, generating steam faster than it can use it, zeal bursts into extravagance and fanaticism.

(2) There are differences of character, which, springing from constitutional peculiarities or early education, grace will modify but never eradicate. There are also differences which imply no defect, just as there are countenances which are unlike yet all beautiful. The Church, like the meadows below and the heavens above, owes its beauty in part to that variety in unity which marks all the works of God and mars none.

(3) Some saints are remarkable for having one grace in peculiar prominence, e.g., faith, resignation, courage, zeal, or benevolence. Yet though this peculiarity may draw most eyes upon them and win them most praise, these are not perfect specimens of Christianity. As with trees so with men, the least symmetrical may be the most noticeable.

(4) The finest specimen of a Christian is he in whom all the graces, like the strings of an angels harp, are in most perfect harmony. Therefore we are to beware of cultivating one grace or duty at the expense of others. In seeking to do good to others we may neglect the cultivation of our own hearts and the duties we owe to our families. On the other hand, like a lark that goes soaring up to heaven while the hawk below is rifling her nest, we may spend our hours in prayer when we should be down there fighting the devil, alleviating human misery, etc. The head, heart, hand: doctrine, devotion, work: should each have their share of our time and attention.

2. Constantly.

(1) This idea is embodied in all those figures under which our spiritual life is set forth in the Word of God--the growth of the seed, the progress of the day, the development of human life.

(2) This constant growth is silent, unseen, unfelt in its processes; yet if not every day, every year at least our life should present a palpable difference, as a tree by the ring that every season adds to its circumference.

(3) The nearer we reach the summit of a hill, the climb is harder; and the higher the eagle soars, ever mounting into thinner air, its flight grows more arduous. In both there is a point where progress ceases. But the higher a believer climbs, his ascent becomes more easy, and he never reaches the final stage. Like the mathematical paradox of two bodies that are ever approaching, and yet though moving through infinite space and for eternal ages, never meet, and never can meet; so though they shall never reach the infinite height and perfection of Divinity, the saints in glory shall be constantly approaching it.

III. We are to make efforts to grow.

1. Some men believe that the peculiar adaptation of the bodies of certain animals to their habits, in which we see the wisdom of their Maker, has resulted from the efforts which they have made to adopt themselves to their circumstances. The theory is absurd; but nevertheless in the spiritual kingdom the very wish and effort to do good has with Gods blessing a tendency to improve us. In attempting to be better we grow better, even as the flapping of a nestlings wing, impotent though it be to raise the bird in the air, fits its pinions for future flight. It is to efforts, not idleness, that God promises His blessing. God works; and we are fellow workers with Him that we may increase more and more.

2. Cast a sponge into water, and, the fluid filling its empty cells, it swells out before our eyes. There is no effort here; but it is not so that Gods people are replenished with grace. More is needed than just to bring ourselves in contact with ordinances. To such active, energetic, and self-denying labours Christ calls us, as Search the Scriptures, Pray without ceasing, Fight the good fight, etc. (T. Guthrie, D. D.)

Christian advancement

A child that stayeth at one stature and never groweth bigger is a monster. The ground that prospereth not and is not fruitful is cursed. The tree that is barren and improveth not is cut down. So must all increase in the way of godliness and go forward therein. Unless we go forward we slip back. (Bp. Jewell.)

Progress

Our life, in fact, is like a ship working its way down a river, where the water grows deeper, and the banks grow wider, and the view expands as we move on, till at death, as there, where the waves roar upon the bar, we shall pass out on a great, broad, shoreless ocean, on which, with no limits bounding our progress, we shall advance evermore; growing in the knowledge and love and likeness of Christ with the ages of eternity, increasing yet more and more. (T. Guthrie, D. D.)

And that ye study to be quiet, and to do your own business--

The pacific spirit another proof of a true sanctification

To pass from brotherly love to quiet industry is a natural transition. Love, peace, work are related virtues. Observe--

I. That a pacific spirit is to be studiously cultivated. And that ye study to be quiet. The word study signifies to seek after an object with ambition, as though it were the highest honour to possess it. There is nothing some people dread so much as being quiet. They delight in a row, and if one does not happen as frequently as they wish, they make one for themselves. The political agitator, the money getter, the advocate of war, all seek to attain their ends in the midst of tumult. Nor is the sacred circle of the Church free from the violence of the irrepressible disturber. There are some people who never will be still: you cannot hold them still. They are full of suggestions for other people to carry out. Their tongue is a perpetual clatter. They fly from one department of work to another, and create distraction in each. They try ones temper; they harry ones nerves; they break ones peace. To such people it would be the severest task to obey the apostolic injunction--That ye study to be quiet--and yet no one in the wide world has more need to do so than they. A pacific spirit cannot be secured without much self-denying effort; but it is a jewel worth all the trouble and all the sacrifice (Pro_20:3; Col_3:12-15).

II. That a pacific spirit is attained by a persevering industry in personal duties.

1. That personal duties have the first claim upon our efforts. Do your own business. Attend first to whatever comes within your general or particular calling. The man who is inattentive to his own duties cannot with any reason dictate the duties of others. To do ones own business is the best safeguard against idleness and meddling curiosity. All strifes--domestic, social, ecclesiastical, and political, may be traced to meddlesomeness. The meddling man is a fool, because he gratifies his own idle curiosity at the expense of his own well-being and the happiness of others. See that the business you do is your own business, and that you let that of your neighbours alone.

2. That personal duties demand genuine hard work. And to work with your own hands. The claims of religion do not release us from secular toil, but rather demand that all the work of life should be done with consistency and diligence. Manual labour is not the only form of industry. The mind has often the harder task. The industry of some of our public men is amazing. There is no greater foe to piety than idleness. Many take more pains to go to hell than almost the holiest to go to heaven. Jerome used to say that a man who labours disheartens even the devil himself.

3. That industry in personal duties is enforced by apostolic precept. As we commanded you. The apostle frequently did so, and set an example (2Th_3:7-8). Honest labour is not beneath the dignity of any, and he who works the hardest has the greater influence in enforcing industry upon others.

III. That a pacific spirit, combined with diligence, recommends Christianity to those outside the Church. That ye may walk honestly towards them that are without (1Th_4:11). Industry is no small part of honesty. A lazy man can never be an honest one. A restless, trifling busybody does unspeakable damage to religion. The unbelieving world, on the other hand, is impressed and attracted by the peaceful and diligent behaviour of the faithful.

IV. That a pacific spirit, combined with diligence, ensures an honourable independence. And that ye may have lack of nothing. It is more honourable to work than to beg. It is more blessed to be able to give than to receive. What a mercy it is not to know those temptations which arise from pinching poverty, nor yet to be necessitated to depend upon the cold-hearted charity of others. The patient, quiet plodder in the way of duty may not always be rewarded with affluence; but he is encouraged to expect enough. And the very spirit he has striven to cultivate has enriched him with an inheritance which few possibly attain--contentment with his lot. He, whose is the silver and the gold, will care for His loved and faithful servants (Psa_37:25). Lessons:

1. Quarrelsomeness and indolence cannot co-exist with a high degree of sanctity.

2. To secure the blessings of peace is worthy of the most industrious study.

3. The mightiest aggressions of the gospel upon the world are made quietly. (W. Barlow.)

The quiet spirit

This is the exhortation of St. Paul in his first Epistle. His own life was anything but quiet; but this made him rather value quietness. Paul the aged was as far from tranquility as ever, for the care of disorderly Churches pressed upon him. Yet in his last Epistles he gave direction for prayer that we may lead a quiet and peaceable life.

I. The description of the quiet to be aimed at.

1. What it is not.

(1) There are men of good character and abilities who are naturally quiet in an extraordinary degree. They are interested in and could add to the conversation, but they prefer to keep silence. In this way they inflict a real loss on society and leave room for those to say much who ought to say little.

(2) Some are quiet from melancholy, from the loss of a dear friend, distorted views of religious dogmas, business or family cares. The quiet of the text is neither of these,

(3) Nor is it the cynical silence of those who wish to show how much they despise the ordinary topics of conversation.

(4) Nor is it the calm of mental or moral laziness and stagnation.

2. The quiet that is Divine--

(1) Grows from faith in God. It is trust in Him who guides us by His counsel and protects us by His providence.

(2) This quietness of trust must be connected with an honest faithfulness in the discharge of the duties of life. It is a false peace if it does not mean conscientious labour for God and man. When we have done all we can, we may leave results to God, and rest in Him.

II. The difficulties in the way of leading a quiet life.

1. A defectively illuminated conscience. There are men whose conviction is that no one is right but themselves. Such are always getting themselves into trouble.

2. Youthful impulsiveness and rashness that is putting everybody right, and showing without adequate preparation and experience how the right thing is to be done. Such are of course discouraged and disturbed by snubbing and failure.

3. But are there not many evils that will involve us in their guilt if we are quiet about them? Yes; but reform is better done quietly, slowly, thinkingly, than by any fierce blaze of zeal that creates real cause of offence while striving to rectify the evil. God has patience; let His imitators strive to be quiet.

III. The unobtrusive life of Christ. The vision we have of Him in the midst of the storm calmly sleeping or calmly hushing winds and hearts is a symbol of the quiet side of a holy life.

1. During the early portion of His life Israel was full of tumult, but He was quietly working in a carpenters shop. During His active life while all was excitement about Him nothing of the trouble disturbed Him. When vexed questions were laid before Him He settled them by a story.

2. Was not this part of the secret of His power. Words of rebuke could not but have a terrible significance from the lips of One who was so calm. See how the money changers fled from Him. One of the mightiest sermons ever preached is that of His silence under the indignities of the night before His death. (A. Craig.)

Quiet work

The text tells us that we must study to be quiet in doing the business of this life. And that means that our work should be--

I. Steady work. The race is not always to the swift or the battle to the strong. The feet that are to climb the lofty mountain must first tread the lowly valley. We cannot enter heaven at a bound.

II. Patient work. If in the race of life you show me the brilliant, quick, hasty runner, one who has no staying power, and if you show me the steady, earnest plodder, I will tell you who will come in first at the end.

III. Contented work. Without this it can be neither quiet nor successful. Those who murmur simply neglect a great portion of their work.

IV. Modest work. A Spanish fable tells us how, when a number of great men were boasting of their deeds, how one had gained a great victory, and another had painted a great picture, and another had made a great speech, a spider descended by his web into their midst and claimed equal honour with them. Since all mans deeds are like a spiders web, and when we hear of a man who has done something remarkable, we may think of him as a spider who has spun his web a little better than other spiders.

V. Our own work. Let the gossip and the busybody take this to heart. The meddler in other folks affairs, the tale bearer, and the scandalmonger never do their own business, and hinder honest people from doing theirs. Conclusion:

1. In religious work preeminently we are called upon to be quiet. There are some Christians who make a great noise. Their religion seems to be formed on the model of the earthquake, and the whirlwind, and the fire, and knows nothing of the still small voice. They have to learn that in quietness and confidence lies their strength. In these hurrying excitable days this is more important than ever.

2. This quietness is not indifference or cowardice. You are Christs builders and you work for Him like the builders of the Temple, without the sound of a hammer; you are Christs soldiers, and can fight His battles without a flourish of trumpets.

3. Every Christian worker has a model in Christ Jesus, who worked the salvation of men quietly. (H. J. W. Buxton.)

The study of quietness and the practice of our own business

The sum of Christianity is to do the will of God (1Th_4:3; Ecc_12:13). This holiness stands as queen in the midst of all the graces, has patience to wait on her, compassion to reach out her hand, longanimity to sustain, and this placability of mind to keep her in an equal poise and temper. So that to holiness more is required than to believe, hope, and pray. What is my faith if my malice make me worse than an infidel? What are my prayers, if the spirit of unquietness scatter them? So St. Paul here commands us not only to abstain from fornication, from those vices that the worst of men are ready to fling a stone at, but those popular vices, animosity and turbulent behaviour, and to be ambitious to be quiet.

I. The object in which our study must be seen. To be quiet is to be peaceable (1Co_12:25; 1Ti_2:2; Col_3:15).

1. This is not--

(1) Tyranny, although some think there is no peace unless every man subscribe to their unwarrantable demands.

(2) Others call even disobedience peace, and are never quiet but when they are let loose to do as they please.

(3) Others esteem themselves quiet who are rather asleep than settled, bound up with a frost until the next thaw.

(4) There are those who are still by reason of a dull and heavy disposition, and who do no harm because they do nothing and are nothing.

(5) Some there are who are so tender that they will not even bear witness to the truth for fear of disturbance, having so much of the woman and the coward that they count it a punishment to be just and honest.

(6) There is a constrained quietness; that of Esau, which would last but till his fathers funeral, of an Ammonite under the harrow (2Sa_12:31), of Goliath when his head was off, that of a dead man who is at rest because he cannot move. All turbulent spirits are quiet before opportunity or hope sets their spirits aworking.

2. To be quiet consists in a sweet composure of mind, a calm and contented conversation, a heart ever equal and like unto itself. To this our religion binds us. It is a plant that God only plants, which grows and raises itself above the love of the world, covetousness, malice, fraud, which disturb ourselves and others.

(1) To this the vanity of philosophy and the weakness of the law could not reach. The philosophers cried down anger and gave way to revenge; and under the law it was but a promise.

(2) This it was the business of the Prince of Peace to effect (Mat_5:38-45; Mat_22:39).

(3) By this the genuineness of our Chris tianity is to be determined.

II. The act. We must make it our study or ambition. There is nothing that deserves commendation but must be wrought out with study and difficulty; and the love of peace and quiet is no obvious and easy virtue, that will grow up of itself.

1. We must make it our constant meditation and fill our minds with it. By our continual survey of its beauty, by fixing our thoughts upon it, and by an assiduous reviving and strengthening of these thoughts we make it more clear and applicable.

2. We must put our meditation into practice, which will fix it in the habit. This is no easy thing. We must unlearn many things before we can learn this.

(1) We must east out self-love which is the source of many troubles.

(2) We must root out that root of all evil, covetousness, which will never suffer us to be quiet (Isa_5:8).

(3) We must pull back our ambition, which is a busy and vexatious evil, carrying over our brothers necks to that pitch whence we fall and break our own, never quiet till then.

(4) Then we shall the more easily bind our malice which is ever lurking for the prey.

(5) We must empty ourselves of all suspicion and discontent; which never wants fuel to foment, but feeds on shadows, whispers, lies, empty reports. All this is our spiritual exercise. We must practice it over and over again, and be ambitious to excel in it.

III. The method we must use. Our progress in studies and endeavours is answerable to the rules we observe. Every man would be quiet in his own place, and pretendeth he is so when he is busy abroad. The covetous man is in his own place when he joineth house to house; the ambitious is in his place when he flieth out of it; never at rest till he reach that height where he cannot rest. The parasite, tale bearer, etc., all desire peace when they move as a tempest, and are at last lost in the ruin which they make.

1. There cannot be a truer method in our study than, to abide in our calling (1Co_7:20), as in our own proper sphere, castle, sanctuary, safe from those incursions and affronts which disturb us when we are out of it (2Co_12:20; 2Co_10:14; 1Pe_4:15).

(1) Christianity is the greatest peacemaker, and keeps every man to his own office (Rom_12:7-8; Eph_6:7), which if every man would keep and make good there would be peace. When every part answers in its place, and raises itself no higher than that will bear; when the magistrate speaks by nothing but the laws, and the subject answers by nothing but his obedience; when the greater shadow the less, and the less help to fortify the greater; when every part does its part, and every member its office; then there is equality and harmony.

(2) This is enjoined by nature, and is its method. Everything in its own place is at rest and nowhere else (Psa_104:19).

(3) This duty is to be urged and pressed--

(a) From the grace and beseemingness of it. What garment can fit us better than our own? What motion more graceful than our own? Apelles with an awl, or the cobbler with his pencil; Midas with an asses ears, or an ass in purple; Nero with his fiddle, or a fiddler with a crown, are monstrosities.

(b) From the advantage it brings. That which becomes us, commonly furthers and promotes us. When we venture out of our place, we venture as at a lottery, where we draw many blanks before we have one prize; and when that is drawn it does not amount to a fortieth part of our venture. When we do our own business we find no difficulty but in the business itself, and no enemy but negligence; but when we break our limits and leap into other mens affairs, we meet with greater opposition. We meet with those who will be as violent to defend their station as we are to trouble it.

2. Let us shake off sloth and work with our hands, for idleness is the mother and nurse of pragmatical curiosity. He that will be idle will be evil; and he that will do nothing will do that which he should not. This is the primordial law, as old as Adam, that we must work with our hands (Gen_3:19). The food of our souls and bodies is Gods gift, and He gives when He prescribes the means of procuring them (Psa_24:1; Psa_115:16). Labour is the price of Gods gifts, and when we pay it down He puts them in our hands. What more unworthy an active creature than to bury himself alive in sloth? What more unbeseeming than to have feet and not to go, hands and not to use them?

(1) The sluggard is a thief (Pro_5:15; 2Th_3:11; Eph_4:28; Pro_12:27). Besides robbing others, he robs his own soul of the service the body was made to render.

(2) There are devout sluggards other than monks and as idle, but not cloistered up, who do not hesitate to leave their duty to gratify the itch and wantonness of the ear. The husbandman may pray and praise the Lord at the plough tail. He that hears but one sermon and acts it over in his life, labouring honestly in his calling, is more acceptable to God than he that neglects his calling and hears one hundred a week. These are worse than infidels (1Ti_5:8).

(3) We must not pass by the idle gallant. We see too many who have no calling, who neither sow nor reap, the cankers of their country, pinned to the commonwealth as their feathers are to their caps, for show, not for use, or rather as warts upon a mans hand, which grow up with it and deface it, or as idols, which, though dressed up and painted and gilt, are nothing in the world. They may reply that they were born rich, and what they possess is theirs by inheritance. This may be true, but they were not born fools, nor were luxury and idleness entailed upon them at the same time. They were born men, and not as beasts of the field to eat, drink, and straggle up and down, and then fall to the ground. (A. Farindon, B. D.)

Of quietness and doing our own business

I. Some cases in which it is allowable to meddle with the affairs of others.

1. Superiors may meddle with the business of those who are subject to their charge: magistrates, fathers, pastors.

2. When the honour of God is concerned we may and must interpose in vindication, as Phineas, Elijah, John the Baptist, our Lord.

3. When the public weal and safety are manifestly concerned we may interfere to support or secure them.

4. We may meddle for the succour of right against palpable wrong and outrage.

5. We may interpose when our own just defence requires it.

6. When the life or welfare, spiritual or temporal, of our neighbour is concerned, we may yield our aid: for we are our brothers keeper.

7. If any opportunity of doing our neighbour good, especially his soul, offers itself, we should in charity embrace it. In these cases we may intermeddle, and in doing so be quiet, and doing our own business.

II. Some general rules according to which such meddlesomeness is commonly blamable.

1. We should never out of ambition, covetous desire, or self-conceit, so meddle as to invade any mans office, or to assume the exercise of it.

2. We should notwith out call or allowance, meddle with our superiors, so as to advise or blame them.

3. We should not meddle, indeed, with the affairs of our equals so as to control or cross them.

4. We should not without desire or leave intermeddle in the smaller temporal interests of others on pretence to further them, or with design to cross them.

5. We should not, indeed, in matters of an indifferent and innocent nature so far meddle, as, without considerable reason to infringe any mans liberty, cross Isis humour, obstruct his pleasure, however discordant with our judgment and taste.

6. We should never offer to put a force on any mans inclination, or strive to bend it in compliance with ours.

7. We should not in conversation meddle so as to impose our opinions and conceits on others.

8. We should not ordinarily in converse affect or undertake to teach, for this implies pretence to a kind of superiority.

9. We should be cautious of interrupting any mans discourse or taking the words out of his mouth; for this is a rude way of dispossessing men of that which, by the common law of society, they suppose themselves to enjoy.

10. We should be careful of entrenching on any mans modesty in any way, either of commendation or dispraise, so as to put him to the blush, or to expose him to scorn.

11. It is good to be cautious of talking about other men and their concernments in way of passing characters upon them (1Ti_5:13).

12. We should not be inquisitive into the designs of men, press into their retirements, or pry into their secrets.

13. We should not lie in wait to catch any man at an advantage.

14. We should not meddle with things we do not understand.

III. Some directions concerning particular kinds of meddling.

1. As to meddling by advice we may do well to observe these directions.

(1) Advise not (except on call) a superior or one more eminent than thyself in authority, dignity, or age.

(2) Thrust not with violence or importunity advice on an equal, or any man not subject to thy charge who is unwilling to receive it.

(3) Be not obstinate in pressing advice.

(4) Affect not the office of a counsellor except through friendship or humanity.

(5) Advise not otherwise than with reservation and diffidence.

2. As to meddling for reproof.

(1) Reprove not a superior, which is to soar above our pitch, to confound ranks, and pervert the order of society.

(2) Reprove not rashly, and without certain cognisance of the facts.

(3) Neither rashly as to the point of right, or without being able to show that the affair is really culpable.

(4) Reprove not for slight matters, or such faults as proceed from natural frailty or inadvertency.

(5) Reprove not unseasonably, when a person is indisposed to bear rebuke.

(6) But mildly and sweetly, in the calmest manner and gentlest terms.

(7) Neither affect to be reprehensive, or willingly to undertake the office of censor.

3. As to interposing in the contentions of others.

(1) We should never meddle so as to raise dissensions, or to do such things as breed them.

(2) We should not foment dissensions already commenced, blowing up the coals that are kindled by abetting or aggravating strife.

(3) Especially we should not make ourselves parties in any faction where both sides are eager and passionate.

(4) Nor interpose ourselves, without invitation, to be arbitrators in points of difference; though we may perhaps cautiously meditate or devise agreement.

(5) If we would at all meddle in these cases it should be only by endeavouring to renew peace by the most fair and prudent means.

IV. Some considerations proposed, inducive to quietness and dissuasive from pragmatical temper.

(1) Consider that quietness is just and equal, pragmaticalness is injurious to the rights and liberties of others;

(2) Quietness signifies humility, modesty, and sobriety of mind.

(3) It is beneficial to the world, preserving the general order of things, and disposing men to keep within their proper station, etc.

(4) It preserves concord and amity.

(5) Quietness to the person endued with it, or practising it, begets tranquillity and peace; since men are not apt to trouble him who comes in no ones way.

(6) It is a decent and loving thing, indicating a good disposition, and producing good effects.

(7) It adorns any profession, bringing credit, respect, and love to the same.

(8) Quiet also is a safe practice, keeping men not only from the incumbrances of business but from the hazards of it, and the charge of bad success; but pragmaticalness is dangerous from the opposite effects, etc.

(9) It is consequently a great point of discretion to be quiet, and a manifest folly to be pragmatical.

(10) We may also consider that every man has sufficient business of his own to employ him, to exercise his mind, and to exhaust his labour; but those who attend pragmatically to the affairs of others are apt to neglect their own: advice on this head from Scripture and philosophy.

(11) But suppose that we have much spare time and want business, yet it is not advisable to meddle with that of other men; for there are many ways more innocent, pleasant, and advantageous to divert ourselves and satisfy curiosity. For instance, investigation of the works of nature; application to the study of the most noble sciences, to the history of past ages, and to the cultivation of literature in general. (Isaac Barrow, D. D.)

Considerations conducive to the quiet minding of our own business

Nature offereth herself and her inexhaustible store of appearances to our contemplation; we may, without any harm and with much delight, survey her rich varieties, examine her proceedings, pierce into her secrets. Every kind of animals, of plants, of minerals, of meteors, presenteth matter wherewith innocently, pleasantly, and profitably to entertain our minds. There are many noble sciences, by applying our minds to the study whereof we may not only divert them but improve and cultivate them. The histories of ages past, or relations concerning foreign countries, wherein the manners of men are described, and their actions reported, may afford us useful pleasure and pastime. Thereby we may learn as much, and understand the world as well, as by the most curious inquiry into the present actions of men. There we may observe, we may scan, we may tax the proceedings of whom we please, without any danger or offence. There are extant numberless books, wherein the wisest and most ingenious of men have laid open their hearts, and exposed their most secret cogitations unto us. In pursuing them we may sufficiently busy ourselves and let our idle hours pass gratefully. We may meddle with ourselves, studying our own dispositions, examining our principles and purposes, reflecting on our thoughts, words, and actions, striving thoroughly to understand ourselves. To do this we have an unquestionable right, and by it we shall obtain vast benefit, much greater than we can hope to get by puddering in the designs or doings of others. Pragmaticalness then, as it is very dangerous and troublesome, so it is perfectly needless. It is a kind of idleness, but of all idleness the most unreasonable. It is at least worse than idleness in St. Gregory Nazianzens opinion. For I had rather, said he, be idle more than I should, than over busy. Other considerations might be added; but these, I hope, may be sufficient to restrain this practice so unprofitable and uneasy to ourselves, and for the most part, so injurious and troublesome to others. (I. Barrow.)

The business of life

Life is a business. Every man has a mission, a purpose to work out, for which he has been sent into the world. Man is organized for activity, and the circumstances in which he is placed necessitate work. The business of life is to be--

I. Personal: Your own. By this is not meant that we are to be regardless of others in our labour, and aim only at self-gratification and aggrandisement; but that we have a sphere of labour entirely our own, which we are bound to fill.

1. That this is the case is clear from--

(1) The peculiarity of each mans external circumstances. No man has exactly the same surroundings as another. He has relations all his own.

(2) The peculiarity of each mans personal needs. Every man has some exigencies special to himself.

(3) The peculiarity of each mans individual aptitudes. Every man has not only an opportunity but a power for doing something which no other man can do so well.

(4) The peculiarity of each mans obligations. Man has duties to perform in relation to himself, his race, his God, which no one in the universe can discharge for him. His obligations are intransferable.

Attending to his own business a man--

(1) Wilt not be an officious meddler in the affairs of others. His hands will be so full of work in his own sphere that he will have neither the inclination nor the opportunity to interfere in the concerns of others;

(2) He will most effectively serve the interests of others. By doing rightly the work of his own sphere, he will exert the most salutary influence around him. No man liveth unto himself.

II. Quiet. Quiet and business are often separated. There is a business in which there is no quiet--noisy, fussy, all rattle and din. There is a quiet to which there is no business--lazy inactivity. The two must go together in the true work of life. Quiet work is the true work.

1. It is the strongest work. In quiet labour there is the plan and purpose of soul. There is concentrated force. It is not mere limb force, but life force.

2. It is the happiest work. In the work of bustle, excitement, and hurry there is no happiness. But in quiet labour there is the harmonious play of all the faculties.

3. It is the divinest work. With what sublime quiet God works! His energy operates in the universe as noiseless as the sunbeam. He is the God of peace. How quietly Christ worked: He shall not cry, etc. It is not the bustling tradesmen, merchant, politician, preacher, that does the strongest, happiest, divinest work. It is the man of quiet, resolute, unostentatious energy. Quiet work is not slow work. Stars are silent, yet how swiftly they speed!

III. Intelligent. That ye study. Quiet work requires study. Noisy work is the result of caprice. Quiet work is the result of study. The more mind thrown into any work the less noise. The most noisy preacher has the least mind. Study gives the worker--

(1) A clear and definite object. This prevents the excitement contingent on doubt and uncertainty.

(2) Adapts the means. It constructs a machinery of means adapted to reach the end. A machinery whose joints and wheels are so lubricated by thought that it moves on without creak or noise. Conclusion: Who amongst us is doing this quiet work? (D. Thomas, D. D.)

Work should be worship

I. Work is a part of our duty. It is needful not only for the comfort or advantage of men, but for the continual existence of the race. And God has so framed us that we are dependent, not merely each man on his own work, but each man on the working of others. As a race and as a Church, we are not a vast collection of separate and independent individuals, but are united together as members of a family, nay, as members of one body. And the increase of the body depends on the effectual working of every part. It grows by that which every joint supplieth.

II. If this be true, then our work, the ordinary business of life, should be regarded by us as a religious duty. So done to God that it shall be a part of our worship, an act of homage to God, like our prayers or alms. When we do our ordinary and earthly work in such a spirit as this, it lightens our burden, ennobles our work, and elevates ourselves. It secures that the work shall be honestly done to the best of our power, and turns the most earthly employment into a holy act of religious worship. What can be more secular than painting, sculpture, or architecture? Yet many painters, sculptors, and architects have sanctified their brush, chisel, mallet, by employing them in the service of God. Some have sanctified their voices by singing the gospel as much as others in preaching it. And what is more secular or earthly than money? Yet many have sanctified it by employing it in the service of God, and for the good of souls. Ah! it is not merely the thing we do, but the end for which, and the spirit in which we do it, that makes it religious, or an act of worship. (William Grant.)

Business

There is a word which has come to mean much in our daily speech; whose meaning as we use it cannot be expressed by any single word in any other language, and that word is business. Like home and neighbour it enshrines a tradition and stands for a history. The old sneer that the English are a nation of shopkeepers has lost its point, though not its truth. More than all other secular agencies the business enterprise of the English-speaking race has blessed the human race. It has led the van in the triumphal progress of Christian civilization. It has opened up continents, peopled deserts, and whitened solitary seas with the sails of commerce. Therefore, the old English word business has come to have a definite and noble meaning. It stands for a mighty commonwealth, wherein men and nations are intimately related to each other. It has its own laws enacted by the Supreme Lawgiver, which senates and parliaments do not need to enact and cannot set aside. Business means the appropriation and subjection of the world by man to himself. Beginning with agriculture, which is its simplest form, and rising through all grades of industrial and commercial activity, whatsoever subdues the external world to mans will, and appropriates its power, its beauty, its usefulness, is business; and whoso worthily engages in it is helping to carry out Gods design, and is so far engaged in His service. To conquer the earth and force the wild fen or stony field to bring forth bread to gladden the heart of man; to level useless hills, and say to obstructive mountains, Be ye removed from the path of progress; to summon the lightnings to be his messengers, and cause the viewless winds to be his servants; to bring all the earth into subjection to human will and human intelligence. This is mans earthly calling, and history is but the progressive accomplishment of it. Therefore it is that, rightly regarded, business is a department of Christian activity. The business of everyday life ought to be pursued with high aims and lofty motives, not only for what it enables man to do, but chiefly for what it enables man to be in the exercise of his kingly function, and in the development of his kingly character. (Bp. S. S. Harris.)

The business of life

is

I.

To be. Not merely exist, to breathe as a blacksmiths bellows, to vegetate, or lead an animal life. This is not to be a man. What is meant is that we have been put here to live the higher life of man--to be a Christian. This is the most useful kind of work. Let no one complain that they have few opportunities of working for God; for we may all strive to do what He desires; and the best way of doing good to man is to be good. The noblest workers bequeath to us nothing so great as the image of themselves.

II. To do. It has been cynically remarked that no one is necessary, and that when we cease to exist we shall not be missed. But though God needs the help of none, He is good enough to allow us to be workers with Him in making the world better. The weakest and humblest in his daffy course can, if he will, make a heaven round about him. Kind words, sympathizing attentions, watchfulness against wounding peoples feelings, cost very little; but they are priceless in their value. We shall none of us pass this way again; and soon it will be too late to do anything. Religion is not thoughts about or addresses to God. They are the means to urge us to work for God in the natural outgoings of our life, which, blotting out the distinction between things sacred and things secular, should make both one, all work religion and all life worship. The business of the week is quite as religious as the devotions of Sunday, if done to God.

III. To do without. A true Christian schools himself to sit loose to the things of this world. If he have them, well and good; if not, he can do without them. He does not attempt to make this world his home. He is a stranger and pilgrim passing on to the house not made with hands. In these times of depression many persons are forced to learn the lesson of doing without. If these would learn of Christ He would teach them that the loss of these superfluities was a gain, and they, like Paul, would know how to be abased and how to abound. A man is a slave until he has learned how to do without. It is fine discipline to give up for a week, a month, or year some harmless luxury which is becoming too much of a necessity. The better we have learned this lesson the easier will it be for us.

IV. To die. We brought nothing into this world, etc. Well for those who can say with Paul, I die daily; i.e., I am ready to die every day I live. For more than forty years, said Havelock, I have so ruled my life that when death came I might face it without fear. The way to prepare to die is to prepare to live. Nothing but a good life here can fit us to have a better one hereafter. Turn to God one day before you die, said a Jewish teacher. How can I know the day before my death? You cannot, therefore, turn to Him now. John Wesley was once asked, Suppose you knew that you were to die at twelve oclock tomorrow night, how would you spend the intervening time? Just as I intend to spend it now. I should preach this night at Gloucester, and again at five tomorrow morning. After that I should ride to Tewkesbury, preach in the afternoon, and meet the society in the evening. I should then repair to friend Martins house, who expects to entertain me, converse and pray with the family as usual, retire to bed at ten oclock, commend myself to my heavenly Father and wake up in glory. (E. J. Hardy, M. A.)

Peaceful, humble activity

I. The importance of the conduct enjoined. Very powerful and energetic is the language of the Holy Spirit in warning all who name the name of Christ to depart from iniquity, especially such kinds of iniquity as pride and self-confidence, and also from indolence and all self indulgent tempers. As, for instance, how strong and vehement is this language of the zealous Peter to Christians--Yea, all of you be subject one to another, and be clothed with humility; that is, be girded, tightly fastened, as it were, with your humility, so as never to put it off, or part with it; adding the great sanctions, For God resisteth the proud--sets Himself against them--but giveth grace to the humble. And so with regard to the other evil tendency, namely, that to indolence and want of energy the Divine warnings are very express, and in various forms repeated: The fool foldeth his hands together, and eateth his own flesh. He that is slothful in his work is brother to him that is a waster. A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again. The slothful man saith, there is a lion without; I shall be slain in the streets. How different the saying of Him who came from heaven to earth to leave us an example! I must work, said He, the works of Him that sent Me while it is day; for the night cometh when no man can work. His illustrious apostle imitated Him. Yourselves know how ye ought to follow us: we behaved not ourselves disorderly among you, neither did we eat any mans bread for nought. And when we were with you, this we commanded you, that if any would not work, neither should he eat. We beseech you, brethren, that ye increase more and more in all Christian excellences, and that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you, that ye may walk honestly toward them that are without, that is--that ye may do nothing to bring disgrace on your holy profession, and that ye may have lack of nothing, or of no man, that ye may not be obliged to depend on wicked heathen people for support. These, then, pride and indolence, are the two great evil principles or dispositions which hinder and entangle us in our daily path, while a humble, diligent course is that which is most sure of the Divine blessing. Only we must be careful not to separate these two heavenly graces. A diligent person may be vain and proud; and a professedly humble person may be slothful and negligent. As a general rule, the graces of the gospel are so united that the want of any one may give us great reason to fear that we are deficient in all.

II. The way to show such consistent conduct. Study to be quiet. The word study is, in the original, very expressive--that we take great pains to lead a quiet, peaceable life--that we make it the object of our ambition. But lest this quietness should be debased into idleness or cowardliness, the apostle immediately adds, And to do your own business, and work with your own hands; implying, that as Christians must always be quiet and peaceful, so they must never be careless and idle, but ever be full of energy and spirit in the quiet accomplishment of their everyday duties. And all this must be done under a deep sense of Christian responsibility, as having great privileges in possession, and great promises in prospect, and as servants of the Lord Jesus Christ. (J. H. Newman, D. D.)

A precept on business

All have a work to do, and all are, more or less, indisposed to do their own work. If the gospel had entirely repealed the sentence--In the sweat of thy brow shalt thou eat bread, many men would have liked it all the better. But this is not what the gospel does: it does not abolish labour; it gives it a new and nobler aspect: it sweetens the believers work, and gives him fresh motives for performing it; it transforms it from the drudgery of the workhouse or the penitentiary to the loving offices and joyful services of the fireside and the family circle. The gospel, then, has not superseded diligent activity; but it commands one and all--Do your own business, and work with your own hands.

I. This precept is violated by those who have no business at all. Some are placed by the bounty of Gods providence in such a situation that they do not need to toil for a subsistence; but such a life, though it certainly is the easiest, will neither be the happiest nor the most lawful. We must have some business in hand, some end in view. Those who are familiar with the seashore may have seen attached to the inundated reef a creature, whether plant or animal you could scarcely tell, rooted to the rock, and twirling its long tantacula as an animal would do. Its life is somewhat monotonous, for it has nothing to do but grow and twirl its feelers, float in the tide, or fold itself up on its foot stalk when the tide has receded. Now, would it not be very dismal to be transformed into a zoophyte? Would it not be an awful punishment, with your human soul still in you, to be anchored to a rock, able to do nothing but spin about your arms or fold them up again, and knowing no variety except when the retiring ocean left you in the daylight, or the returning waters covered you in their green depths again? But what better is the life of one who has no business to do? One day floats over him after another, and leaves him vegetating still. He was of no real service yesterday, and can give no tangible account of occupation during the one hundred and sixty-eight hours of which last week consisted. He goes through certain mechanical routines; but the sea-anemone goes through nearly the same round of pursuits and enjoyments. Is this a life for an intelligent, immortal and responsible being to lead?

II. This precept is also violated by those whose activity is a busy idleness. You may be very earnest in a pursuit which is utterly beneath your prerogative as a rational creature and your high destination as a, deathless being. The swallow is abundantly busy, up in the early morning, forever on the wing, as graceful and sprightly in his flight as tasteful in the haunts which he selects. Behold him zig-zagging over the clover field, skimming the limpid lake, whisking round the steeple, or dancing gaily in the sky, or alighting elegantly on some housetop and twittering politely by turns to the swallow on either side of him, and after five minutes conversation off and away. And when winter comes, he goes to Rome, or Naples, or some other sunny clime; and after a while he returns. Now this is a very proper life for a swallow; but it is no life for a man. To flit about from house to house; to pay futile visits; to bestow all thought on graceful attitudes and polished attire; to roam from land to land, and then return home--oh, this is not simply ridiculous, but really appalling! The life of a bird is a nobler one; more worthy of its powers, and more equal to the end for which it was created.

III. This precept is violated, too, by those who are not active in their lawful calling. They are slothful in business. They are of a dull and languid turn: they trail sluggishly through life, as if some adhesive slime were clogging every movement, and making their snail path a waste of their very substance. Others there are who, if you find them at their post, are dozing at it. They are perpetual somnambulists, walking in their sleep; looking for their faculties, and forgetting what they are looking for. They are too late for everything--taking their passage when the ship has sailed, insuring their property when the house is burned, locking the door when the goods are stolen; and thus their work is a dream, and their life is worthless and in vain (Pro_9:10). Practical lessons:

1. Have a calling in which it is worth while to be busy.

2. Having made a wise choice, mind your own business, and go through with it. (J. Hamilton, D. D.)

Business life

I. The chief dangers of a business life. What are they? It is a misfortune in the path of a commercial trader to be kept in perpetual contact with the purely material value of all possible substances. The public sentiment of great business centres is apt to reckon a mans worth by his business profits. It is always tempted to erect an ignoble or defective ideal of success in life. And then there are the vulgar dangers to honesty and truthfulness which indeed beset men in all professions and classes.

II. The safeguards of a business life.

1. Cherish to the utmost a thirst for truth and a sympathy with what is ideal, unselfish, grand in conduct.

2. Cultivate a sympathizing contact with men in other than mere business relationships. These are the safeguards of the secondary order.

3. The only primary and sufficient safeguard for any of us is the religion of Jesus Christ. Religion opens the widest, freest outlook for the mind into eternal truth, enlarging a mans range of spiritual sight, and enabling him to judge of all things in both worlds in their true proportion. Religion, moreover, supplies us for that reason with the only true and perfect standard by which to test the value of things, and so corrects the one-sided materialistic standard of business. Lastly, religion transforms business itself from an ignoble to a noble calling, inasmuch as it substitutes for the principle of mere profit the ideal of service. (J. O. Dykes, D. D.)

Energy of quiet forces

Without storm or noise the winds in their usual course accomplish surprising feats. All expanses of shifting sand, whether maritime or inland, like the deserts of Africa and Asia, are yearly modified by the agency of wind drift, the wind carrying the dry sand left by the tides forward and landward beyond the reach of the waters; and where the aerial current blows steadily for some time in one direction, as the trade winds and monsoons of the tropics, it will carry forward the drifting material in that direction. Hence the gradual entombment of fields, forests, and villages that lie in the course of such progressive sand waves as on the Biscay seaboard of France and on the western verge of Egypt. Results like these arise from merely the ordinary operations of wind; its extraordinary operations are manifested in the destructive effects of the hurricane, the whirlwind, and tornado. Gentle as it may seem, the continuous drifting of sand over the surface of hard rocks has been known to wear and polish down their asperities, and even to grind out grooves and furrows like those produced by the motion of glacier ice or the flow of running water. Here, then, we may observe great effects produced without fuss, and we may easily observe, in the phenomena of social life, that there are plenty of illustrations there of the same principle. The whirlwind of revolutions and hurricane of insurrections have no doubt produced startling consequences. But the influence of noble ideas, spoken by undemonstrative men, or embalmed in unpretending volumes, and of pious lives lived in seclusion, has produced a far greater effect upon the civilization of the world than all the blustering storms of war raised by kings and factions and reverberating through history. (Advanced Textbook of Geology.)

All things work

Dr. Franklin used pleasantly to repeat the words of his negro servant: Everything, massa, work in this country; water work, wind work, fire work, smoke work, dog work, man work, bullock work, horse work, ass work; everything work here but the hog: he eat, he drink, he sleep, he do nothing all day--he walk about like a gentleman. We hope our young friends will try to be useful and active. They surely do not wish that the saying of the negro should be true of them.

The importance of attending to our own business

The Church of God is as the body of man. In a mans body every part hath its several office; the arm, the leg, the hand, and foot, do that whereto they are appointed: and doing the same, they live together in peace. But if the arm would take in hand to do that is the duty of the leg, or the foot that is the part of the hand, it would breed great disorder in the whole body. So if every man in the Church of God seek to do that to them belongeth, the Church shall flourish and be in quiet. But when every man will be busy and take upon him to look into other; when every private man will govern, and the subject take in hand to rule the prince; all must needs come to wreck and decay. Busybodies ever find fault with their brethren and neighbours, with the state, the clergy, the commonwealth, the Church, the government, and with the prince. They are an unquiet kind of men, ever looking for that they may mislike, and never contented. From these men come privy whisperings, slander, backbiting, mutinies, conspiracies, treasons, deposing of princes, and utter decay of commonwealths. These are the fruits of curiosity. (Bp. Jewell.)

A lesson for busybodies

A man who had become rich by his own exertions was asked by a friend the secret of his success. I have accumulated, replied he, about one half of my property by minding my own business, and the other half by letting other peoples alone. (Clerical Library.)

Reproof of a busybody

A certain woman once called upon her minister to tell him how much her mind had been hurt. Her pastor received her with all tenderness, and inquired into the cause of her distress. She went on to say, She could assure him that her mind was very much hurt indeed, but she did not know how to tell him. The minister judging it must be something serious, urged her to be explicit upon the subject of her distress. At last she said, It is the length of your bands in the pulpit. Oh, said the minister, I will take care that that distresses you no more. So fetching his bands he said, Here is a pair of scissors, cut them to your wish. After she had done this, she thanked him and professed to feel her mind relieved. Well, my friend, said the minister, I may tell you that my mind has also been very much hurt, perhaps even more than yours. Oh, sir, I am sorry for that; what, sir, has hurt your mind so? He replied, It is the length of your tongue. And now, as one good turn deserves another, you will allow as much to be cut off as will reduce it to about its proper length. It need not be remarked that she was speechless, and it is hoped, learned an important lesson with respect to that unruly member. (W. Denton.)

A lady once made a complaint to Frederick the Great

Your majesty, said she, my husband treats me badly. That is not my business, replied the king. But he speaks ill of you. That, rejoined he, is none of your business. (Clerical Library.)

To work with your own hands.

The dignity of labour

Two men I honour and no third. First, the toilworn craftsman that with earth made implement laboriously conquers the earth and makes her mans. Venerable to me is the hard hand; crooked courses; wherein notwithstanding lies a cunning virtue, indefeasably royal, as of the sceptre of this planet. Venerable, too, is the rugged face, all weather tanned, besoiled with its rude intelligence; for it is the face of a man living manlike. Oh, but the more venerable for thy rudeness, and even because we must pity as well as love thee! Hardly entreated brother! For us was thy back so bent, for us were thy straight limbs and fingers so deformed; thou wert our conscript, on whom the lot fell, and fighting our battles wert so marred. For in thee, too, lay a God-created form, but it was not to be unfolded; encrusted must it stand with the thick adhesions and defacements of labour; and thy body like thy soul, was not to know freedom. Yet toil on, toil on; thou art in thy duty; be out of it who may; thou toilest for the altogether indispensable, for daily bread. A second man I honour and still more highly; him who is seen toiling for the spiritually indispensable: not daily bread but the Bread of Life. Is not he, too, in his duty; endeavouring towards inward harmony; revealing this, by act, or by word, through all his outward endeavours, be they high or low? Highest of all, when his outward and inward endeavours are one: when we can name him Artist; not earthly craftsman only, but inspired thinker, who with heaven-made implement conquers heaven for us! If the poor and humble toil that we may have food, must not the high and glorious toil for him in return, that he may have light, guidance, freedom, immortality? These two, in all their degrees, I honour: all else is chaff and dust, which let the wind blow wherever it listeth. Unspeakably touching is it, however, when I find both dignities united; and he that must toil outwardly for the lowest of mans wants, is also toiling inwardly for the highest. Sublimer in this world I know nothing than the peasant saint, could such now anywhere be met with. Such a one will take thee back to Nazareth itself; thou wilt see the splendour of heaven spring forth from the humblest depths of earth, like a light shining in great darkness. (T. Carlyle.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Th 4:9-12. As touching brotherly love — That peculiar affection which one disciple of Christ owes to another; ye need not so much that I should write unto you; for ye yourselves — Independent of any teaching of mine; are taught of God — By his Spirit; to love one another — In an especial manner, even with pure hearts fervently, 1Pe 1:22. And indeed ye do it — And not only with respect to the brethren in your own city, but toward all who are in Macedonia — All the believers in that province, relieving them in their necessities according to your ability. But we beseech you that ye increase more and more — In this divine and necessary endowment. And that ye study — Literally, that ye be ambitious, to be quiet — To live quietly in the practice of those peaceful and humble virtues which suit the genius of Christianity; an ambition worthy of a follower of Jesus: and to do your own business — Without meddling, uncalled, with the concerns of others; and to work with your own hands — Not a needless caution; for to attend to temporal matters is often a cross to them whose hearts have been lately filled with the love of God. That ye walk honestly — Ευσχημονως, decently, as becomes Christians; toward them that are without — The enclosure of the church; that they may have no pretence to say, (but they will say it still,) “This religion makes men idle, and brings them to beggary.” And that ye may have lack of nothing — Needful for life and godliness: more than which no Christian should desire, unless that he may have wherewith to supply the wants of others.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2. Exhortation to brotherly love and quietness, 1Th_4:9-12.

9. But… ye need—How was there need to write so fully and severely in regard to lust and fraud as in the last paragraph, and nothing in regard to brotherly love? Not, we may reply, because here, as in the Corinthian Church, there had been any flagrant outbreak of lust or any fornicator to excommunicate. So far as public notoriety was concerned, it was in this respect a blameless Church. But, 1. The paragraph upon these two vices is preventive rather than corrective. It seeks by the most solemn warnings to forestall future vice rather than to rebuke the past. 2. The law of chastity, according to the new life, needed to be laid down with the awfulness of the penalty on transgression. Heathenism had made the crime trivial, jocular, rather smart, and even religious and right. All this must Christianity reverse, and place it among the most heinous sins, and subject it to the most fearful penalties. But as to brotherly love, the Christians were taught of God, or, in a single Greek compound, God-taught. The first inspiration of spiritual life was love to Christ and love to the image of Christ in the Christian brother. It was the God-given instinct of the Christian being, and they needed no formal law or prescribed penalty.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

1Th_4:9. Ye have no need that one write to you.—St. Paul admits the brotherly love amongst them. It was adroit on his part, therefore, to make uncleanness an offence against brotherly love. Taught of God.—Is an expression only found here in the New Testament. We are reminded of Isa_28:26. The mother-wit of the farmer who had no “school of agriculture” is traced by the prophet to God; he is God-taught to distinguish his methods. So these Thessalonians took to brotherly love naturally, as we say.

1Th_4:10. We beseech you, brethren, that ye increase more and more.—Brotherly love is a good thing, of which St. Paul evidently thought too much could not be had.

MAIN HOMILETICS OF THE PARAGRAPH.—1Th_4:9-10

Brotherly Love the Proof of a True Sanctification.

Love is the bond of perfectness, the golden cincture that binds together and beautifies all the other graces of the Christian character. Christianity has rescued man from barbarism and slavery. It was the first to advocate and insist upon the common brotherhood of humanity, and, by inspiring in the heart the love of Christ, has made it possible for men to love each other as brethren. This was the most striking feature of the Christian spirit in the early times, and to which even the enemies of the Church bore testimony. In the second century the scoffing Lucian declared: “It is incredible to see the ardour with which the people of that religion help each other in their wants. They spare nothing. Their first legislator has put it into their heads that they are all brethren.” The mutual exercise of love towards the brethren is an indisputable evidence of spiritual regeneration (1Jn_3:14); and in this chapter the apostle evidently alludes to it as the proof of a true sanctification. Observe:—

I. That brotherly love is divinely taught.—“For ye yourselves are taught of God to love one another” (1Th_4:9).

1. It is commanded by Christ.—“These things I command you, that ye love one another” (Joh_15:17). This is a lesson the world never taught, and cannot teach. The natural heart is essentially selfish and cruel, and delights in fierce aggression on the rights of others, and in angry retaliation for fancied wrongs. Brotherly love is a fruit of Christianity, and is a powerful influence in harmonising the warring interests of humanity. If love prevail, other graces will not be absent.

2. It has the example of Christ.—He frequently reminds His disciples of what should be the scope and character of their love towards each other—“As I have loved you, that ye also love one another.” The same glorious example was also the constant burden of the apostle’s teaching, “Walk in love, as Christ also hath loved us” (Joh_13:34; Joh_15:12; Eph_5:2). Brotherly love should be pure, humble, self-denying, fervent, unchangeable.

3. It is its own commendation.—“But as touching brotherly love, ye need not that I write unto you.” Love is modest and ingenuous in its exercise, making itself felt without obtrusiveness, and almost hiding itself underneath the multitude of benefits it creates. We should not hesitate to commend whatever good we see in others. The great Searcher of hearts does not pass over any good thing in a Church, though otherwise clouded with infirmities, without a laudatory notice (Rev_2:2-3). A word of prudent commendation will often stimulate the soul in its endeavours after holiness.

4. It is a grace divinely wrought.—“Ye yourselves are taught of God.” The heart is powerfully inclined to the exercise of this grace by the gracious working of the Holy Spirit, not independent of but in conjunction with the outward ministry of the word. The invariable method of divine teaching is explained in Jer_31:33; Act_16:14. Those are easily taught whom God doth teach.

II. That brotherly love must be practically manifested.—“And indeed ye do it toward all the brethren which are in all Macedonia” (1Th_4:10). Love is not limited by locality or distance; it is displayed, not only towards those we know and with whom we have Christian communion, but towards those whose faces we have not seen. The foreign missionary enterprise is a magnificent monument of modern Christian charity. Love should be practically manifested in supplying, as far as means and opportunity will allow, each other’s need, in bearing one another’s burdens, in forgiving one another, and, if necessary, in kindly reproving one another. During the retreat of Alfred the Great, at Athelney, in Somersetshire, after the defeat of his forces by the Danes, a beggar came to his little castle there and requested alms. When his queen informed him they had only one small loaf remaining, which was insufficient for themselves and the friends who had gone abroad in quest of food with little hope of success, the king replied: “Give the poor Christian one half of the loaf. He who could feed five thousand men with five loaves and two small fishes, can certainly make that half of the loaf suffice for more than our necessities.” Accordingly the poor man was relieved, and this noble act of charity was soon recompensed by a providential store of fresh provisions with which the foraging party returned.

III. That brotherly love is susceptible of continuous enlargement.—“But we beseech, you, brethren, that ye increase more and more” (1Th_4:10). Notwithstanding the commendation of the apostle, he exhorts the Thessalonians to seek greater perfection in this grace. What is the sun without light? What is fire without heat? So what is life without love? The rich seek to increase their store, the wicked add to their iniquities; the saint should not be less diligent in increasing unto every good word and work. “A child that stayeth at one stature and never groweth bigger is a monster. The ground that prospereth not and is not fruitful is cursed. The tree that is barren and improveth not is cut down. So must all increase in the way of godliness and go forward therein. Unless we go forward, we slip back” (Jewell) The growth of charity is extensive, as it adds to the number of the objects loved, and intensive as to its inward fervour and tenacity. The more we apprehend the love of God to ourselves, the more our hearts will enlarge in love to Him and all saints. True brotherly love crushes all self-love, and is more anxious to hide than pry into the infirmities of others. Seldom is a charitable man curious, or a curious man charitable.

Lessons.—

1. That brotherly love is the practical manifestation of the love of God in man.

2. That brotherly love should be constantly cultivated.

3. That brotherly love is a crowning feature of the higher Christian life.

GERM NOTES ON THE VERSES

1Th_4:9-10. Brotherly Love—

I. An evidence of practical holiness.

II. An affection divinely taught.

III. Should be constantly manifested.

IV. Grows by diligent cultivation.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

II

Incitement to growth in brotherly love, and, that lore be not prejudiced, to quiet and sober industry

1Th_4:9-12.

9But as touching [But concerning, περὶ δέ] brotherly love ye need not that I write [have no need that one write]30 unto you: for ye yourselves are taught of God to love one another: 10and indeed ye [for ye also, καὶ γάρ] do it toward all the brethren which are in all Macedonia [that are in the whole of M.]:31 but we beseech [exhort]32 you, brethren, that ye increase more and more [to abound yet more],33 11and that ye [and to] study to be quiet, and to do your own business, and to work with your own34 hands, as [according as, καθώς] we commanded you; 12that ye may walk honestly [becomingly]35 toward them that are without [those without, τοὺς ἔξω], and that ye may [and may] have lack [need]36 of nothing.37

EXEGETICAL AND CRITICAL

1. (1Th_4:9-10.) But concerning brotherly love, &c.—The exhortation here turns to a new side of sanctification. Brotherly love (1Th_3:12) is love to our fellow-Christians, who have the same Father (1Jn_5:1), and is the centre of love to all men (2Pe_1:7), the Christian loving generally his neighbors on account of the hope, to which he knows and believes them to be called (Col_1:4-29). The proof of love which Paul praises in the Thessalonians (ποιεῖτε, 1Th_4:10), is perhaps chiefly, yet not exclusively, the rendering of actual help to those in distress.—The reading ἔχετε with γράφειν Lünemann declares to be meaningless. But the two variations, ἔχομεν or γράφεσθαι might still suggest as the more difficult the reading rejected by Lünemann. As the subject of γράφειν we must supply ἡμᾶς, or assume that it is used impersonally: that one write unto you (of the writing to you ye have no need). Regularly it would be in the passive, as at 1Th_5:1 (Heb_5:12, τοῦ διδάσκειν υμᾶς τινά ̔, is, of course, somewhat different39). On the use of the infinitive active, where the passive might have been expected, comp. Winer, § 44. 8, Note 1. Lünemann, indeed, would allow of the application of this rule only where the infinitive is used simply as a substantive, not where it governs a case.—Olshausen (with the reading ἔχομεν) finds the antithesis: When God teaches you, I may be silent. But ἔχετε likewise gives an antithesis: Ye need not that one write unto you; for ye yourselves are, &c.40 Taught of God, θεοδίδακτο not respecting God, but according to the analogy of such compounds, by God (comp. Joh_6:45; Isa_54:13; Jer_31:34; Psa_16:1); not merely, that is, historically, out of God’s word in the Old Testament, or from Jesus’ commandment of love (John 13), or through the prophets amongst you (1Th_5:20), but inwardly through the Holy Ghost (1Th_4:8).—Εἰς τό, as 1Th_3:10 and several times already, marks the end and aim of the teaching.—For ye also do it (the ἀγαπᾶν), and thus show by deeds that ye are taught of God. Toward [all] the brethren that are in the whole of Macedonia, not merely in Thessalonica; which implies a lively intercourse with the Christians in Philippi, Berœa, and perhaps at small scattered stations, offshoots from the central churches. Of this zeal of love he must have been informed by Timothy. The interval since their conversion was long enough for the purpose (against Baur).—But why was it necessary to write to such persons against fornication, and especially against πλεονεξία, according to our view? Was not this excluded beforehand by brotherly love? Well, the very purpose of his warning is, that temptation should not overthrow them. He certainly makes no such reproach as: “There are amongst you many πόρνοι;” nor yet: “many πλεονέκται; “merely this: “You might be threatened with it; temptation is strong; “and even with a good disposition a man, whose integrity is not perfect, may deceive himself in regard to prevailing sins. It is with individuals that the evil begins (a little leaven, &c, 1Co_5:6); and there are particular sinful tendencies, the criminality of which is less recognized (again: a little leaven). There are, in fact, inward contradictions, imperfect conditions; and so even a tendency to uncleanness, to greediness, where there is yet, on the other hand, a zealous love. Now, the Apostle would strengthen them, while he writes encouragingly: You know truly what brotherly love requires, and act accordingly; only it is still important, that ye become ever more perfect; then too will you be ever less in danger from πλεονεξία. Thus in “Ye have no need that one write unto you” we have no mere figure of speech (transitio; [Chrysostom, Theophylact, Pelt, Lünemann, Ellicott]), no delicate turn of mere urbanitas [Schott], but what was intended as a serious acknowledgment of the actual existence amongst them in power of brotherly love. The figure of speech is real; it appeals to what is already true of them, and then says: Go on, improve (so De Wette). To abound yet more, was the general exhortation of 1Th_4:1; it recurs in 1Th_4:10 in this particular relation;—in brotherly love, not in a mere outward spending for cases of necessity. (Unnatural is Ewald’s reference of περισσεύειν to what follows: Yet far more and emulously to be quiet).

2. (1Th_4:11.) And to place your honor there in [And to study]41.—We are not to supply from what precedes, in brotherly love. Opposed to this is the fact, 1. that φιλοτιμεῖσθαι commonly governs an infinitive, and most naturally, therefore, in the present instance, the immediately following ἡσυχάζειν &c.; for, 2. unless the latter be allowed to depend on φιλοτ., it would stand (awkwardly) attached by asyndeton. The word φιλοτ. has two meanings: to be ambitious, fond of honor; with the infinitive: to place one’s honor in a thing, to emulate, zealously strive (2Co_5:9; Rom_15:20). Here, in what? in something that the world does not highly value. Bengel notices the “Oxymoron: φιλοτιμία politica erubescit ἡσυχάζειν].” It is, therefore, instead of shining and seeking a false renown, to seek honor rather in being quiet; tranquil, calm in God (in contrast with a wordy volubility, Rieger); concerned about the training of the hidden man of the heart (1Pe_3:4); comp. ἡσυχία, 2Th_3:11-12; 1Ti_2:2; 1Ti_2:11-12; where the opposite is περιεργάζεσθαι, πολυπραγμοσύνη], a loud, ostentatious officiousness—the driving disposition, which with its zeal about incidental matters affects a deceptive substitute for Php_2:12. This ἡσυχ, branches out in the sequel on two sides: a. τὰ ἴδια πράσσειν, and b. ἐργάζεσθαι ταῖς χερσίν which is not the same thing. The former—.in the classics, τὰ ἑαυτοῦ or ἑαυτῶν πράσσειν (see Wetstein)—is to attend to one’s own affairs, and so to serve God with fidelity in the calling which every individual has received for himself, instead of that bustling, obtrusive meddling with other men’s matters (1Pe_4:15), in which spiritual conceit finds occupation. This, consequently, belongs to the spirit of the calling, according to its individual characteristics; and the manifestation of this proper feeling is to work with one’s own hands. The work does not jar with the quietness, but is promotive of it. It is only by a multiplicity of aims that the quietness is disturbed. With the hands, as Paul did (1Th_2:9; Act_20:34).—According as we commanded you. This exhortation, therefore, belonged also to the commandments which he had given from the first (1Th_4:2); comp. 2Th_3:10. From the beginning he clearly foresaw the possibility of an unwholesome deterioration; nor did this require longer time for its development (against Baur). Most of the Thessalonians, it is probable, were literally handicraftsmen, and hence the expression, from which then follows an application of the principle to every calling. But even spiritual employments were connected with manual labor (Paul). And in Psa_90:17 the expression, the work of our hands, goes beyond mere handicraft.

3. (1Th_4:12.) That ye, &c.—This statement of the purpose is by Ewald made dependent on παρηγγείλαμεν, and so on the parenthetical clause; better by Lünemann, Hofmann and others, on the verb of the principal clause, παρακαλοῦμεν—φιλοτιμ &c.; it not merely was, but it still is, the object of his exhortation. This object likewise again divides itself into propriety, seemliness of deportment (1Co_14:40; 1Co_7:35), and a generous independence; such will be the result of a quiet performance of one’s own business, and of diligence in labor. The first thought was of God; then come the brethren; and finally those without also are not forgotten. This was the title given by the Jews to the Gentiles by the gospel, to those who are outside of the true Church, whether Jews or Gentiles (1Co_5:12). Toward them also Christendom has an obligation of Love, the Missionary office (comp. Col_4:5; 1Co_10:32).—And may have need of nothing [or, of no one]. As people who earn their own bread. Μηδενός is by Calvin (nulla re), Bengel, Lünemann [Jowett, Alford, &c.], taken as neuter: want for nothing [Rev_3:17]; Lünem.: “To stand in need of no man is for man an impossibility.” But the limitation of the idea is obvious from the context [so Ellicott]. If Lünemann did not twist the idea into that of indigence, he would have to object to his own explanation, that it is not less impossible for a man to stand in need of nothing. Of course, it cannot absolutely be proved neither, that the word must be taken as masculine. The strongest argument is its proximity to τοὑς ἔξω. To have need of no one—of those without? but to them they could least apply;—of the Christians? for this there is least in the context. We do best to take it (with Schott, De Wette, Hofmann) quite generally and without more precise definition: Through honest labor and quiet trust in God you will be free from the necessity of having recourse to men. Where an exigency arose invincible even by the most faithful diligence, there was then scope for the exercise of brotherly love.

4. (1Th_4:9-12.) But a question still remains as to the connection of the two halves of this section, and particularly of 1Th_4:10-11. In the close connection of the two infinitives περισσ. and φιλοτ. by means of καί many, since Chrysostom, Theodoret, &c, have recognized the indication of an inward union; Chrysostom: It is the part of love, not to receive, but to give. Others otherwise. Many, as De Wette: I exhort you to grow ever in brotherly love, still to increase in your readiness to benefit your brethren, and also in your care not to endanger love through indolence, whereby you would become a burden to one another (1Th_5:14), and would at last incur the blame of rendering it impossible, that all should any longer love the brethren aright. This would be said especially to the poor: Beware of Abusing this doctrine. Ye too may practise brotherly love, if ye walk orderly; ye too would fall into πλεονεκτεῖν through indolence, particularly that of a seemingly spiritual sort. But Lünemann protests with reason against the division of the church into two classes. Even φιλοτιμ &c. is said to all, and the working with their own hands comes in only secondarily, being preceded by that about being quiet and doing their own business, which concerns all. Lünemann, however, appears to be mistaken in regarding φιλοτιμ. as something new hastily fastened on, and having no reference to what goes before. The connection of the two infinitives by καί binds them together as one exhortation: Still to grow in love, and also in your zeal for being quiet, every one working out his own salvation, and faithfully performing also his external labor—every one emulously inciting his neighbor, and allowing himself to be incited, to fidelity; this too belongs to love (Heb_10:24-25). Thus, the new exhortation likewise is added with a view to saving brotherly love from being damaged; and even outwardly among the worldly-minded the opposite course of conduct would create offence, and so in that quarter also would violate the obligation of love (Hofmann compares Eph_4:28).

The excitement, against which Paul has to warn the Thessalonians, is not at all of a political (Zwingli), but religious nature. They were adrift in a new world of ideas, and in more than one instance perhaps had thus been deprived of bread. Neander and most assume an eschatological complexion, as if they were absorbed in the kingdom of heaven. De Wette, on the contrary, would confine himself to pious excitement generally, because Paul makes no mention of the eschatological ground, but rather speaks quite freely (1Th_5:1 sqq.) of the last things, and indeed in such a way precisely, as might easily through misapprehension occasion an increase of the agitation; which he would hardly have done, had the agitation already been of that character. He therefore confines himself to the supposition of an idle officiousness, proselytism, concern for the salvation of other people’s souls, &c. [Wordsworth also speaks of the spirit of περιεργία, and πολυπραγμοσύνη and ἀλλοτριοεπισκοπία as “characteristic of the Greek population long before the gospel appeared. Comp. Act_17:21; 1Ti_5:13; 1Pe_4:15; and the commentators on Juvenal, 3:61–70.”—J. L.] Still Lünemann is right in holding fast to the idea, that the expectation of the last things, whereby earthly interests were reduced in importance in their eyes, had formed the centre of their excitement. To this, he thinks, we are led by the context, the transition to the eschatological question, 1Th_4:13 sqq., being well accounted for by the association of ideas, and the writer then resuming, 1Th_5:12 sqq., his practical exhortations (somewhat differently Hofmann, see on 1Th_5:13). We only add, that even the section 1Th_4:13 to 1Th_5:11 results in practical exhortations, against despondency, and to a sober vigilance. In giving heed to the νήφωμεν of 1Th_5:6; 1Th_5:8, they would not be cut off from watchfulness and waiting for the Lord, but only from an unsound πολυπραγμοσύνη. The Apostle’s words, therefore, contain really nothing, whereby a spurious excitement, even if it were of an eschatological nature, could be increased.

DOCTRINAL AND ETHICAL

1. (1Th_4:9.) Christian beneficence was a new virtue, altogether unknown to the heathen. “See, how they love one another!” was the saying amongst those, who still looked on from without (comp. Joh_13:34-35; 1Pe_1:22; 3Jn_1:5-6). But the outward manifestation must not be separated from its inner root, brotherly love. Almsgiving from sympathy with external suffering, doing good generally on principles of humanity, philanthropy, faith in mankind, these things are not to be despised, but must be distinguished from Christian brotherly love. In many philanthropic enterprises there has been exhibited a remarkable persistency that may well put Christians to shame; but frequently also motives of selfishness, calculation, ambition have betrayed a temper at variance with the Christian spirit. The Christian, understanding by his own case the ruin of man, knows that the deep est root of an enduring love, the true strength of an unwearying patience, the assurance of the highest aim over and above the mere outward relief, consists only in his loving his neighbors as sons of the same Father through the One Son of the Father. Wherever this life from God really exists in force, there is found the capacity of a vigorous, unobstructed love. And this is no spirit of particularism—as little so, or even less so than the Old Testament separateness of the people of God. Human perversity, it is possible, may turn it into a matter of narrow sectarian partisanship, and thereby vitiate love itself. The truth is that love to those, who are already brethren in fact, is the hearth at which the flame is fed, that we may further love those also who are still to become so. This brotherhood, however, does not stand in a formula, but in the life from God, of which the first token is a sense for what is holy.

2. To be taught of God is the great end to which all are called. God, who is love, teaches to love; “doctrinæ divinæ vis confluit in amorem” Bengel. With regard to the means: God’s word of the Old and New Testaments, expounded by its living preachers, is not to be refused; but it does not elucidate what is most vital, the immediate relation between God and man, between Spirit and spirit. In the consummation no one will teach his brother, saying, Know the Lord, for they will all know Him, and that from their own experience of the forgiveness of sins (Jer_31:34). This does not exclude, as the way to this highest end, mutual assistance, the edification of one another (1Th_5:11), the service, especially, of gifted members (1Co_12:8; 1Co_12:28); and this is the ordinary way, for the Divine illumination is not one independent of means, or magical, but an introduction to the historical salvation. But even now, in this preparatory stage, with the full use of means through instruction and education, a point is reached, where human help must cease, and those alone are made manifest as true disciples (μαθηταί), on whom the light of the Spirit moving in the word arises inwardly—for whom the lessons received from the word are inwardly interpreted, made illuminating, written on their hearts. Only an evil, hierarchical turn of mind regards with distrust this growth of an independent Christianity;42 to a godly-minded instructor it is the greatest joy, when he detects it in those under his care (comp. Joh_4:42). It is the Spirit bearing them witness that they have received a life from God, and shedding into their heart the love of God (Rom_5:5; Rom_8:15-16; 1Co_2:12; 1Jn_2:27; 1Jn_5:6). It is a teaching, which is at the same time an influence, such as the law cannot exert. And, moreover, with the testimony that this is a Divine, holy, blessed, eternal life, there is joined an assurance that we have received this life from this source, and from none other. The witness of the Holy Ghost certifies to us that we are the children of God, and certifies us at the same time, that no otherwise do we become, or have we become so, than through being begotten of the incorruptible seed of the Divine word (Jam_1:18; 1Pe_1:23). In the last passage likewise there is connected with this an exhortation to brotherly love (1Th_4:9); comp. 1Jn_5:1.

3. (1Th_4:10-11.) We perceive the Apostle’s deep insight in this, that, after the warning against covetousness, he now also directs his warning to the opposite side, that they who are careless and indifferent in things of earth may not fancy that they are in no danger. Above all, a still inexperienced spiritual character may easily degenerate into a certain vain perverseness. What is true in the matter of mutual exhortation is recognized by Paul (1Th_5:11); but it is something different, when a man pragmatically sets up for a guardian of souls, without warrant takes the brethren under his charge, gratuitously troubles himself about others—as if there were no longer need for us to work out our own salvation, with fear and trembling. A singular instance of this perversity is given by the Apostle, 1Ti_6:2. There is already a taint of unsoundness, when one connects the Christian character so closely with the outward appearance, that he values, for example, a simple, faithful nursery-maid less highly than he does a deaconess. It is not Christianity that is to be blamed for this, but the heart of man in its abuse of Christianity. True fidelity, again, in the care of other souls can proceed only from the man who looks well to his own.

4. With this fidelity in working out our own salvation the Apostle joins in particular, the faithful industry of humble labor in our earthly calling. He tolerates no neglect of the ordinary duty of labor under a spiritual pretext. A certain officiousness, which under pious pretences abandons itself to sloth, allowing itself to be supported by others, and giving most reasonable offence to worldly-minded persons, shows itself especially in great cities (Von Gerlach). (In the country people know one another more intimately.) Our passage is very important as pointing out the true position of the Christian in regard to the tasks of this earthly life. By example and exhortation Paul cheeks all shame of a false spirituality, all arrogant and sluggish pretension, as if Christians were too good to labor in the sweat of their face. He teaches, us to recognize the worth of industry. True, the Christian should have his treasure and heart in heaven (Mat_6:19 sqq.); should not be bent on becoming rich (1Ti_6:9; comp. 1Th_4:17 sqq.); should have as though he had not (1Co_7:29 sqq.); and yet he is not to suppose that he must flee out of the world (Joh_17:15); in the world to be kept from the evil, that is his aim; to seek, not worldly gain, but yet an economical independence; no religiose vivere in the hermit’s sense (Theophylact: Is fasting, or sleeping on the ground, to work with the hands?); no morality without the religious foundation; but at the same time no religiousness without moral authentication. Such is the apostolical order. The moderns, perhaps, were not the first to set this light on the candlestick, but our Reformers restored it to its place (bona opera juxta vocationem). Faithful industry is a test of humility and sincerity, a means of discipline and self-control. The sons of Indian princes must on their conversion stand this test. The objection, that Christianity disqualifies for a life on earth, affects not Christianity itself, but merely its unwholesome corruptions. History shows what a blessed influence the Christian spirit has exerted in all the departments of human activity. This is shown in the largest sphere, and not less in the smallest and most inconspicuous. Indeed it is precisely in this devoted fidelity that a main proof must be given of a sincere Christian feeling.

5. The Apostle is possessed by an earnestly expectant hope in the coming of the Lord, and, even when his business is to calm the emotions, he can not do it by saying to them like the wicked servant (Mat_24:48): My Lord delayeth His coming. But what is great and admirable is the discretion with which, with all his liveliness of aspiration, he yet avoids all revolutionizing of this αἰών, and notwithstanding that he hopes for the Lord’s coming as nigh at hand, nay, on account of this hope, he only the more insists on daily fidelity in earthly things (1Co_7:20 sqq.). “O world, thou art for us too small!” This he understands throughout not in any monkish, but in a sound and sober sense. Sobriety consists in never neglecting our daily duty—in being at all times faithful in ordinary, every-day, petty and extraneous concerns, not indeed because the material of our labor, but because the exercise of fidelity on that material is of importance for eternity. Two men working together in one field, two women at one mill—such is the order until the coming of the Lord. The difference, according to which they are taken or rejected, is in their inward spirit at their work.

6. (1Th_4:12.) With worldly-minded persons the predominant consideration has respect to their equals. Christians inquire first, as to God, then as to the judgment of their brethren who have some understanding of Divine things, and lastly as to what others say;—lastly; and therefore they are not entirely indifferent to that. This were contrary to humility and wisdom, which are willing to be told a truth even by the malevolent; and it were also a violation of the missionary obligation, and consequently of love. Roos: Give no occasion to those without to say, that faith in Christ makes idlers and beggars. Indeed, Chrysostom already mentions, that the heathen called healthy beggars Χριστεμπόρους. But not begging merely, a lazy enthusiasm also could not but discredit the gospel. This it was important to avoid. That the Church should be respected, that even her enemies should not be able to upbraid her with anything, and that no other reproach than that of Christ should rest on her (1Pe_2:9; 1Pe_2:12), is an advantage towards which every one must be careful to contribute his share, and a condition of a blessed outward efficiency. The gospel does not destroy, but sanctifies, the delicate sense of honor and self-reliance—fostering the independence of a character which has its foundation in God. This is something quite different from a haughty severity, and is quite compatible with the simple acceptance of that which God, in a time of Divine visitation, presents also by the hand of brotherly love.

HOMILETICAL AND PRACTICAL

1Th_4:9. Heubner: Brotherly love was to be the most familiar thing for every Christian.—Theophylact: What is extremely important needs not to be taught; it is obvious to all.—Berlenburger Bibel: For what reason may the admonition about brotherly love follow that respecting continence? That we may understand it of no other than a pure love.—Heubner: The Christian is a genuine divine, taught by the Spirit, not formed merely by others’ teaching.—The same: He who does not practise what he knows, has learned nothing yet from God.—(Berlenburger Bibel: He knows it merely after the law and the letter, but not after the Spirit.)—The same: Not until God takes us into His school do we learn anything aright.—His teaching is at the same time a conferring of strength, pleasure, impulse.

1Th_4:10. Wisdom unites encouragement with in citement.—Theophylact: Halt not behind expectation under the idea that you are already perfect.—Diedrich: True love never satisfies itself, and would willingly be urged to ever higher performances.—Starke: Thinkest thou that thou art already rich enough in love? Thou errest greatly, and art still weak in thy knowledge.—The debt of love is never fully paid off (Rom_13:8). The further one gets, the greater becomes his task.—Berlenburger Bibel: They who dwell together are neighbors to one another. But true Christians do not confine their love so narrowly, but spread it abroad to all. God is essentially boundless Love; the love of believers is boundless through grace.

1Th_4:11. Von Gerlach: The Christian should live more inwardly than outwardly. The inner quietness will then show itself also in a quiet, industrious life, in which each man cares first for himself and those belonging to him, before he will help others.—This is not selfishness, but fidelity in one’s calling.—Starke: The spiritual or inner Sabbath of souls.—The obligation to work exists also for the rich; for women.—Rieger: A man’s mere intentions about some matter give him more trouble than the business itself. The one ensnaring thought of a determination to become rich is more fatal to quietness, than hands full of necessary work.—The same: Occupation and work are not hostile to quietness, but promotive of it,—[Barrow has two Sermons on this verse.—J. L.]

1Th_4:11-12. True honor, not in the first instance from men, but from God, and so at last from men also; כְּבוֹד, is an essential, weighty glory; δόξα, amongst men merely an empty show.—Rieger: Oh what a great thing it would be, if we could only restore to men the true conception of honor, and divert them from much false seeking for honor in what is sheer vanity; so that one should seek his honor in quietness, in the education of the inner man of the heart (1Pe_3:4). Carefulness to please God supplies a stronger motive to an honorable walk, than ever comes from inculcating ever so largely the desire of honor.

1Th_4:12. The value of independence, not merely from a human, but from a Divine point of view. Abraham, Gen_14:22 sqq.—Berlenburger Bibel: Whoever desires much from the world must be its slave; which is not becoming in the royal priesthood.

Heubner: Two reasons for industry: 1. The honor of Christianity before the world demands it; 2. A noble independence of human bondage exists not without it.—1Th_4:1-7 is the Epistle for the Sunday called Reminiscere [2d Sunday in Lent].

Footnotes:

[30]1Th_4:9.—[οὐ χρείαν ἕχετε γράφειν. Comp. 1Th_5:1; and 1Th_1:8, Critical Note 4.—J. L.] A. D.3 E. K. L. Sin.1, and many read ἔχετε; D.1 F. G. Sin.2 [Vulgate, Chrysostom, Lachmann, &c.], ἔχομεν, which is easier; B., εἴχομεν; 4 minuscules, with ἔχετε, have γράφεσθαι, comp, 1Th_5:1. See the Exegesis.

[31]1Th_4:10.—[τοὺς ἐν ὅλῃ τῇ Μακ.] It is of no importance to the sense, whether we read or omit τούς after ἀδελφούς. Sin.1 is quite alone in reading ἀδ. ὑμῶν ἑν.

[32]1Th_4:10.—[παρακαλοῦμεν. Comp. 1Th_3:2, Critical Note 2.—J. L.]

[33]1Th_4:10.—[περισσεύειν μᾶλλον. Comp. 1Th_4:1, Critical Note 5.—J. L.]

[34]1Th_4:11.—ιδίαις is wanting in B. D.1 F. G. [Lachmann, Tischendorf, Alford, Ellicott. The last—probably through inadvertence—retains it in the Translation.—J. L.], but is found in A. D.3 K. L. Sin.1 [Knapp, Hahn, Riggenbach, bracket it.—J. L]

[35]1Th_4:12.—[εὐσχημόνως Revision: “The use of honest as =honorable, comely (see E. V, Rom_12:17 : 2Co_13:7; Php_4:8; &c.) is now obsolete.”—J. L.]

[36]1Th_4:12.—[Revision: “The word χρεία occurs 49 times in the N. T., and is nowhere else lack in E. V., which here follows the Bishops’ Bible.”—J. L.]

[37]1Th_4:12.—[Or, as in the English margin, of no man;—which Riggenbach, and very many others, including Ellicott (in the Commentary, not the Translation) prefer. See the Exegesis.—J. L.]

[38][A very questionable reference. The love there spoken of is love to the saints; and, besides, the διά of 1Th_4:5 is best connected, not with τήν ἀγάπην of 1Th_4:4, but with ὐχαριστοῦμεν of 1Th_4:3.—J. L.]

[39][Besides that the τινά there is often read τινά, and construed with τὰ στοιχεῖα.—J. L.]

[40][Lünemann and Ellicott lay “the principal emphasis on the fact of their being already taught”—θεοδίδακδοι;—Alford, on αὐτοὶ ὑμεῖς.—J. L.]

[41][φιλοτιμεῖσθαι—found also in Rom_15:20 and 2Co_5:9. Ellicott: “In all, perhaps, some idea of τιμή may be recognized, but in 2 Cor. l. c. and in the present passage that meaning recedes into the background.” In most versions and commentaries, however, it is retained, as by our German: die Ehre darein zu setzen; and Wordsworth: “The love of glory, the moving passion of the Greeks.…The Apostle turns the eager stream of their vainglorious activity, loving ever to be seen, and exulting in the foam and spray of its own restlessness, into a quiet lake of religious life, clear and deep, reflecting in its peaceful mirror the calmness of heaven.” And he quotes Isa_30:7.—J. L.]

[42][Of course, this must not be strained so far as to contradict 1Co_12:12-30; Eph_4:11-16; &c.—J. L.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

1 Thessalonians

SMALL DUTIES AND THE GREAT HOPE

1Th 4:9-18.

‘But of the times and the seasons, brethren, ye have no need that I write unto you. 2. For yourselves know perfectly, that the day of the Lord so cometh as a thief in the night.’-- 1Th 5:1-2.

This letter was written immediately on the arrival of Silas and Timothy in Corinth {1Th 3:6, ‘even now’}, and is all flushed with the gladness of relieved anxiety, and throbs with love. It gains in pathetic interest when we remember that, while writing it, the Apostle was in the thick of his conflict with the Corinthian synagogue. The thought of his Thessalonian converts came to him like a waft of pure, cool air to a heated brow.

The apparent want of connection in the counsels of the two last chapters is probably accounted for by supposing that he takes up, as they occurred to him, the points reported by the two messengers. But we may note that the plain, prosaic duties enjoined in verses 7-12 lead on to the lofty revelations of the rest of the context without any sense of a gap, just because to Paul the greatest truths had a bearing on the smallest duties, and the vision of future glory was meant to shape the homely details of present work.

I. We need to make an effort to realise the startling novelty of ‘love of the brethren’ when this letter was written.

The ancient world was honeycombed with rents and schisms, scarcely masked by political union. In the midst of a world of selfishness this new faith started up, and by some magic knit warring nationalities and hostile classes and wide diversities of culture and position into a strange whole, transcending all limits of race and language. The conception of brotherhood was new, and the realisation of it in Christian love was still more astonishing. The world wondered; but to the Christians the new affection was, we might almost say, instinctive, so naturally and spontaneously did it fill their hearts.

Paul’s graceful way of enjoining it here is no mere pretty compliment. The Thessalonians did not need to be bidden to love the brethren, for such love was a part of their new life, and breathed into their hearts by God Himself. They were drawn together by common relation to Jesus, and driven together by common alienation from the world. Occasions of divergence had not yet risen. The world had not yet taken on a varnish of Christianity. The new bond was still strong in its newness. So, short as had been the time since Paul landed at Neapolis, the golden chain of love bound all the Macedonian Christians together, and all that Paul had to exhort was the strengthening of its links and their tightening.

That fair picture faded soon, but it still remains true that the deeper our love to Jesus, the warmer will be our love to all His lovers. The morning glow may not come back to the prosaic noonday, but love to the brethren remains as an indispensable token of the Christian life. Let us try ourselves thereby.

II. What have exhortations to steady work to do with exhortations to increasing love?

Not much, apparently; but may not the link be, ‘Do not suppose that your Christianity is to show itself only in emotions, however sweet; the plain humdrum tasks of a working man’s life are quite as noble a field as the exalted heights of brotherly love.’ A loving heart is good, but a pair of diligent hands are as good. The juxtaposition of these two commands preaches a lesson which we need quite as much as the Thessalonians did. Possibly, too, as we see more fully in the second Epistle, the new truths, which had cut them from their old anchorage, had set some of them afloat on a sea of unquiet expectation. So much of their old selves had been swept away, that it would be hard for some to settle down to the old routine. That is a common enough experience in all ‘revivals,’ and at Thessalonica it was intensified by speculations about Christ’s coming.

The ‘quiet’ which Paul would have us cultivate is not only external, but the inward tranquillity of a spirit calm because fixed on God and filled with love. The secret place of the Most High is ever still, and, if we dwell there, our hearts will not be disturbed by any tumults without. To ‘do our own business’ is quite a different thing from selfish ‘looking on our own things,’ for a great part of our business is to care for others, and nothing dries up sympathy and practical help more surely than a gossiping temper, which is perpetually buzzing about other people’s concerns, and knows everybody’s circumstances and duties better than its own. This restless generation, whose mental food is so largely the newspaper, with its floods of small-talk about people, be they politicians, ministers, or murderers, sorely needs these precepts. We are all so busy that we have no time for quiet meditation, and so much occupied with trivialities about others that we are strangers to ourselves. Therefore religious life is low in many hearts.

The dignity of manual labour was a new doctrine to preach to Greeks, but Paul lays stress on it repeatedly in his letters to Thessalonica. Apparently most of the converts there were of the labouring class, and some of them needed the lesson of Paul’s example as well as his precept. A Christian workman wielding chisel or trowel for Christ’s sake will impress ‘them that are without.’ Dignity depends, not on the nature, but on the motive, of our work. ‘A servant with this clause makes drudgery divine.’ It is permissible to take the opinion of those who are not Christians into account, and to try to show them what good workmen Christ can turn out. It is right, too, to cultivate a spirit of independence, and to prefer a little earned to abundance given as a gift or alms. Perhaps some of the Thessalonians were trying to turn brotherly love to profit, and to live on their richer brethren. Such people infest the Church at all times.

III. With what ease, like a soaring song-bird, the letter rises to the lofty height of the next verses, and how the note becomes more musical, and the style richer, more sonorous and majestic, with the changed subject!

From the workshop to the descending Lord and the voice of the trumpet and the rising saints, what a leap, and yet how easily it is made! Happy we if we keep the future glory and the present duty thus side by side, and pass without jar from the one to the other!

The special point which Paul has in view must be kept well in mind. Some of the Thessalonians seem to have been troubled, not by questions about the Resurrection, as the Corinthians afterwards were, but by a curious difficulty, namely, whether the dead saints would not be worse off at Christ’s coming than the living, and to that one point Paul addresses himself. These verses are not a general revelation of the course of events at that coming, or of the final condition of the glorified saints, but an answer to the question, What is the relation between the two halves of the Church, the dead and the living, in regard to their participation in Christ’s glory when He comes again? The question is answered negatively in verse 15, positively in verses 16 and 17.

But, before considering them, note some other precious lessons taught here. That sweet and consoling designation for the dead, ‘them who sleep in Jesus,’ is Christ’s gift to sorrowing hearts. No doubt, the idea is found in pagan thinkers, but always with the sad addition, ‘an eternal sleep.’ Men called death by that name in despair. The Christian calls it so because he knows that sleep implies continuous existence, repose, consciousness, and awaking. The sleepers are not dead, they will be roused to refreshed activity one day.

We note how emphatically verse 14 brings out the thought that Jesus died, since He suffered all the bitterness of death, not only in physical torments, but in that awful sense of separation from God which is the true death in death, and that, because He did, the ugly thing wears a softened aspect to believers, and is but sleep. He died that we might never know what the worst sting of death is.

We note further that, in order to bring out the truth of the gracious change which has passed on death physical for His servants, the remarkable expression is used, in verse 14, ‘fallen asleep through Jesus’; His mediatorial work being the reason for their death becoming sleep. Similarly, it is only in verse 16 that the bare word ‘dead’ is used about them, and there it is needed for emphasis and clearness. When we are thinking of Resurrection we can afford to look death in the face.

We note that Paul here claims to be giving a new revelation made to him directly by Christ. ‘By {or, "in"} the word of the Lord’ cannot mean less than that. The question arises, in regard to verse 15, whether Paul expected that the advent would come in his lifetime. It need not startle any if he were proved to have cherished such a mistaken expectation; for Christ Himself taught the disciples that the time of His second coming was a truth reserved, and not included in His gifts to them. But two things may be noted. First, that in the second Epistle, written very soon after this, Paul sets himself to damp down the expectation of the nearness of the advent, and points to a long course of historical development of incipient tendencies which must precede it; and, second, that his language here does not compel the conclusion that he expected to be alive at the second coming. For he is distinguishing between the two classes of the living and the dead, and he naturally puts himself in the class to which, at that time, he and his hearers belonged, without thereby necessarily deciding, or even thinking about, the question whether he and they would or would not belong to that class at the actual time of the advent.

The revelation here reveals much, and leaves much unrevealed. It is perfectly clear on the main point. Negatively, it declares that the sleeping saints lose nothing, and are not anticipated or hindered in any blessedness by the living. Positively, it declares that they precede the living, inasmuch as they ‘rise first’; that is, before the living saints, who do not sleep, but are changed {1Co 15:51}, are thus transfigured. Then the two great companies shall unitedly rise to meet the descending Lord; and their unity in Him, and, therefore, their fellowship with one another, shall be eternal.

That great hope helps us to bridge the dark gorge of present separation. It leaves unanswered a host of questions which our lonely hearts would fain have cleared up; but it is enough for hope to hold by, and for sorrow to be changed into submission and anticipation. As to the many obscurities that still cling to the future, the meaning and the nature of the accompaniments, the shout, the trumpet, and the like, the way of harmonising the thought that the departed saints attend the descending Lord, with whom they dwell now, with the declaration here that they rise from the earth to meet Him, the question whether these who are thus caught up from earth to meet the Lord in the air come back again with Him to earth,--all these points of curious speculation we may leave. We know enough for comfort, for assurance of the perfect reunion of the saints who sleep in Jesus and of the living, and of the perfect blessedness of both wings of the great army. We may be content with what is clearly revealed, and be sure that, if what is unrevealed would have been helpful to us, He would have told us. We are to use the revelation for comfort and for stimulus, and we are to remember that ‘times and seasons’ are not told us, nor would the knowledge of them profit us.

Paul took for granted that the Thessalonians remembered the Lord’s word, which he had, no doubt, told them, that He would come ‘as a thief in the night.’ So he discourages a profitless curiosity, and exhorts to a continual vigilance. When He comes, it will be suddenly, and will wake some who live from a sinful sleep with a shock of terror, and the dead from a sweet sleep in Him with a rush of gladness, as in body and spirit they are filled with His life, and raised to share in His triumph.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Chapter 10

CHARITY AND INDEPENDENCE

1Th_4:9-12 (R.V.)

WHEN the gospel first came abroad in the world, two characteristics of its adherents attracted general attention, namely, personal purity and brotherly love. Amid the gross sensuality of heathenism, the Christian stood out untainted by indulgence of the flesh; amid the utter heartlessness of pagan society, which made no provision for the poor, the sick, or the aged, the Church was conspicuous for the close union of its members and their brotherly kindness to each other. Personal purity and brotherly love were the notes of the Christian and of the Christian community in the early days; they were the new and regenerating virtues which the Spirit of Christ had called into existence in the heart of a dying world. The opening verses of this chapter enforce the first; those at present before us treat of the second.

"Concerning love of the brethren ye have no need that one write unto you: for ye yourselves are taught of God to love one another." The principle, that is, of brotherly love is of the very essence of Christianity; it is not a remote consequence of it which might easily be overlooked unless it were pointed out. Every believer is taught of God to love the brother who shares his faith; such love is the best and only guarantee of his own salvation; as the Apostle John writes, "We know that we have passed out of death into life, because we love the brethren." It is perhaps not unnecessary to remark that, in the New Testament, brethren means fellow Christians, and not fellow men. We have duties to all men, which the Bible does not fail to recognise and enforce; we are one with them in the nature God has given us, and the great alternatives life sets before us; and that natural unity is the basis of duties which all owe to each other. Honour all men. But the Church of Christ creates new relations between its members, and with these new relations mutual obligations still more strong and binding. God Himself is the Saviour of all, specially of them that believe; and Christians in like manner are bound, as they have opportunity, to do good unto all men, but specially to those who are of the household of faith. This is not sufficiently considered by most Christian people; who, if they looked into the matter, might find that few of their strongest affections were determined by the common faith. Is not love a strong and peculiar word to describe the feeling you cherish toward some members of the Church, brethren to you in Christ Jesus? yet love to the brethren is the very token of our right to a place in the Church for ourselves. "He that loveth not knoweth not God; for God is love."

These words of John give us the key to the expression "taught of God to love one another." It is not likely that they refer to anything so external as the words of Scripture, "Thou shalt love thy neighbour as thyself." Even in the Old Testament, to be taught of God was something more spiritual than this; it was the same thing as to have the law written on the heart. That is what the Apostle has in view here. The Christian has been born again, born of God; he has a new nature, with new instincts, a new law, a new spontaneity; it is now native to him to love. Until the Spirit of God enters into mens hearts and recreates them, life is a war of all against all; man is a wolf to man; but in the Church that internecine strife has ended, for its members are the children of God, and "everyone that loveth Him that begat loveth him also that is begotten of Him." The selfishness of mans nature is veiled, and to some extent repressed, in other societies; but it is not, as a principle, exterminated except in the Church and by the Spirit of Christ. A family ought to be an unselfish place, ruled only by love, and fostering the spirit of love; yet if Christ be not there, what selfish passions assert themselves in spite of all restraint. Any association working for the common good-a town council even-ought to be an unselfish body; yet how often, in such places, is rivalry conspicuous, and self-seeking, and envy, and detraction, and all that is unlike Christ. In the Church which has been taught of God, or, in other words, which has learned of Christ, we find at least some manifestations of a better spirit. It does contain people who love one another because they are Christians; who are unselfish, giving way to each other, esteeming each other, helping each other; if it contained none such, it would not be a Church at all.

The brotherly love of the early Church was not only visible to the world; it was its great recommendation in the worlds eyes. It had brought a new thing into being, a thing for which the world was pining, namely, vital society. The poor people in the cities of Asia and Europe saw with wonder, joy, and hope, men and women united to one another in a spiritual union, which gave scope to all their gifts for society, and satisfied all their desires for it. The early Christian churches were little companies of people where love was at a high temperature, where outward pressure very often tightened the inward bonds, and where mutual confidence diffused continual joy. Men were drawn to them irresistibly by the desire to share this life of love. It is the very same force which at this moment draws those who are outcasts from society into the Salvation Army. Whatever the failings of that organisation may be, its members are as brothers; the sense of union, of mutual obligation, of mutual confidence, in one word, of brotherly love, is very strong; and souls that pine for that atmosphere are drawn to it with overpowering force. It is not good for man to be alone; it is vain for him to seek the satisfaction of his social instincts in any of the casual, selfish, or sinful associations by which he is often betrayed: even the natural affection of the family, pure and strong as it may be, does not answer to the width of his spiritual nature; his heart cries out for that society founded on brotherly love which only the Church of Christ provides. If there is one thing more than another which explains the Churchs failure in missionary work, it is the absence of this spirit of love among her members. If men were compelled to cry still, as in the early days of the gospel, "Behold these Christians, how they love one another," they would not be able to remain outside. Their hearts would kindle at the glow, and all that hindered their incorporation would be burned up.

The Apostle acknowledges the progress of the Thessalonians. They show this brotherly love to all the brethren that are in all Macedonia; but he beseeches them to abound more and more. Nothing is more inconsistent with the gospel than narrowness of mind or heart, however often Christians may belie their profession by such vices. Perhaps of all churches in the world, the church of our own country is as much in need of this admonition as any, and more than most. Would it not be higher praise than some of us deserve, to say that we loved with brotherly cordiality all the Christian churches in Britain, and wished them God-speed in their Christian work? And as for churches outside our native land, who knows anything about them? There was a time when all the Protestant churches in Europe were one, and lived on terms of brotherly intimacy; we sent ministers and professors to congregations and colleges in France, Germany, and Holland, and took ministers and professors from the Continent ourselves; the heart of the Church was enlarged towards brethren whom it has now completely forgotten. This change has been to the loss of all concerned; and if we would follow the Apostles advice, and abound more and more in this supreme grace, we must wake up to take an interest in brethren beyond the British Isles. The Kingdom of Heaven has no boundaries that could be laid down on a map, and the brotherly love of the Christian is wider than all patriotism. But this truth has a special side connected with the situation of the Apostle. Paul wrote these words from Corinth, where he was busily engaged in planting a new church, and they virtually bespeak the interest of the Thessalonians in that enterprise. Christian brotherly love is the love which God Himself implants in the heart; and the love of God has no limitations. It goes out into all the earth, even to the end of the world. It is an ever advancing, ever victorious force; the territory in which it reigns becomes continually wider and wider. If that love abounds in us more and more, we shall follow with live and growing interest the work of Christian missions. Few of us have any idea of the dimensions of that work, and of the nature of its successes. Few of us have any enthusiasm for it. Few of us do anything worth mentioning to help it on. Not very long ago the whole nation was shocked by the disclosures about the Stanley expedition; and the newspapers were filled with the doings of a few profligate ruffians, who, whatever they failed to do, succeeded in covering themselves, and the country they belong to, with infamy. One would fain hope that this exhibition of inhumanity would turn mens thoughts by contrast to those who are doing the work of Christ in Africa. The national execration of fiendish wickedness is nothing unless it passes into deep and strong sympathy with those who are working among the Africans in brotherly love. What is the merit of Stanley or his associates, that their story should excite the interest of those who know nothing of Comber and Hannington and Mackay, and all the other brave men who loved not their lives to the death for Christs sake and Africas? Is it not a shame to some of us that we know the horrible story so much better than the gracious one? Let brotherly love abound more and more; let Christian sympathy go out with our brethren and sisters in Christ who go out themselves to dark places; let us keep ourselves instructed in the progress of their work; let us support it with prayer and liberality at home; and our minds and hearts alike will grow in the greatness of our Lord and Saviour.

Brotherly love in the early Church, within the limits of a small congregation, often took the special form of charity. Those who were able helped the poor. A special care was taken, as we see from the Book of Acts, of widows, and no doubt of orphans. In a later epistle Paul mentions with praise a family which devoted itself to ministering to the saints. To do good and to communicate, that is, to impart of ones goods to those who had need, is the sacrifice of praise which all Christians are charged not to forget. To see a brother or a sister destitute, and to shut up the heart against them, is taken as proof positive that we have not the love of God dwelling in us. It would be difficult, one might think, to exaggerate the emphasis which the New Testament lays on the duty and the merit of charity. "Sell all that thou hast, and give to the poor," Christ said to the rich young man, "and thou shalt have treasure in heaven." "Give alms," He cried to the Pharisees, "of such things as ye have and behold, all things are clean unto you." Charity sanctifies. Nor have these strong sayings been without their due effect. Charity, both organised and private, is characteristic of Christendom, and of Christendom only. The pagan world made no provision for the destitute, the sick, the aged. It had no almshouses, no infirmaries, no orphanages, no convalescent homes. The mighty impulse of the love of Christ has created all these, and to this hour it sustains them all. Acknowledged or unacknowledged, it is the force which lies behind every effort made by man for the good of his fellows; wherever this disinterested love burns in a human bosom, it is the fire which Christ cast upon the earth, and He rejoices at its kindling. As a recent example, look at the great scheme of General Booth: it is the love of Christ which has inspired it; it is the love of Christ that must provide all the subordinate agents by whom it is to be administered, if it is ever carried into effect; it is on the public conviction that he is animated by the love of Christ, and has no by-ends of his own to secure, that General Booth depends for his funds. It is only this Christ-enkindled love which gives charity its real worth, and furnishes any sort of guarantee that it will confer a double blessing, material and spiritual, on those who receive it.

For charity is not without its dangers, and the first and greatest of these is that men learn to depend upon it. When Paul preached the gospel in Thessalonica, he spoke a great deal about the Second Advent. It was an exciting subject, and some at least of those who received his message were troubled by "ill-defined or mistaken expectations," which led to moral disorder in their lives. They were so anxious to be ready for the Lord when He came, that they neglected their ordinary duties, and became dependent upon the brethren. They ceased working themselves, and so became a burden upon those who continued to work. Here we have, in a nutshell, the argument against a monastic life of idleness, against the life of the begging friar. All men must live by labour, their own or some others; and he who chooses a life without labour, as the more holy, really condemns some brother to a double share of that labouring life to which, as he fancies, the highest holiness is denied. That is rank selfishness; only a man without brotherly love could be guilty of it for an hour.

Now in opposition to this selfishness, -unconscious at first, let us hope, -and in opposition to the unsettled, flighty, restless expectations of these early disciples, the Apostle propounds a very sober and humble plan of life. Make it your ambition, he says, to be quiet, and to busy yourselves with your own affairs, and to work with your own hands, as we commanded you. There is a grave irony in the first words-make it your ambition to be quiet; set your honour in that. The ordinary ambition seeks to make a noise in the world, to make itself visible and audible; and ambition of that type is not unknown even in the Church. But it is out of place there. No Christian ought to be ambitious of anything but to fill as unobtrusively as possible the place in life which God has given him. The less notorious we are, the better for us. The necessities of our situation, necessities imposed by God, require most of us to spend so many hours a day in making our daily bread. The bulk of most mens strength, by an ordinance of God that we cannot interfere with, is given to that humble but inevitable task. If we cannot be holy at our work, it is not worth taking any trouble to be holy at other times. If we cannot be Christians and please God in those common activities which must always absorb so much of our time and strength, the balance of life is not worth thinking about. Perhaps some of us crave leisure, that we may be more free for spiritual work; and think that if we had more time at our disposal, we should be able to render many services to Christ and His cause which are out of our power at present. But that is extremely doubtful. If experience proves anything, it proves that nothing is worse for most people than to have nothing to do but be religious. Religion is not controlled in their life by any contact with realities; in ninety-nine cases out of a hundred they do not know how to be quiet, but are vain, meddlesome, impracticable, and senseless. The man who has his trade or his profession to work at, and the woman who has her household and social duties to attend to, are not to be condoled with; they are in the very place in which religion is at once necessary and possible; they can study to be quiet, and to mind their own business, and to work with their own hands, and in all this to serve and please God. But those who get up in the morning with nothing to do but to be pious or to engage in Christian works, are in a position of enormous difficulty, which very few can fill. The daily life of toil, at the bench or the desk, in the shop, the study, or the street, does not rob us of the Christian life; it really puts it within our reach. If we keep our eyes open, it is easy to see that this is so.

There are two reasons assigned by the Apostle for this life of quiet industry, both of which are noticeable. First, "That ye may walk honestly toward them that are without." Honestly is too colourless a word in modern English; the corresponding adjective in different places is translated honourable and comely. What the Apostle signifies is, that the Church has a great character to sustain in the world, and that the individual Christian has that character, to some extent, in his charge. Idleness, fussiness, excitability, want of common sense, these are discreditable qualities inconsistent with the dignity of Christianity, and to be guarded against by the believer. The Church is really a spectacle to the World; those who are without have their eye upon it; and the Apostle would have it a worthy and impressive spectacle. But what is there so undignified as an idle busybody, a man or woman neglecting duty on the pretence of piety, so excited by an uncertain future as to disregard the most crying necessities of the present? Perhaps there is none of us who does anything so bad as this; but there are some in every church who are not careful of Christian dignity. Remember that there is something great in true Christianity, something which should command the veneration of those who are without; and do nothing inconsistent with that. As the sun breaks through the darkest cloud, so honour peereth in the meanest habit; and the lowliest occupation, discharged with diligence, earnestness, and fidelity, gives scope enough for the exhibition of true Christian dignity. The man who does his common duties as they ought to be done will never lose his self-respect, and will never discredit the Church of Christ.

The second reason for the life of quiet industry is, "That ye may have lack of nothing." Probably the truer interpretation would be, That ye may have lack of no one. In other words, independence is a Christian duty. This is not inconsistent with what has been said of charity, but is its necessary supplement. Christ commands us to be charitable; He tells us plainly that the need for charity will not disappear; but He tells us as plainly that to count upon charity, except in the case of necessity, is both sinful and shameful. This contains, of course, a warning to the charitable. Those of us who wish to help the poor, and who try to do so, must take care to do it in such a way as not to teach them to depend on help; that is to do them a serious wrong. We are all familiar with the charges brought against charity; it demoralises, it fosters idleness and improvidence, it robs those who receive it of self-respect. These charges have been current from the beginning; they were freely brought against the Church in the days of the Roman Empire. If they could be made good, they would condemn what passes for charity as unchristian. The one-sided enforcement of charity, in the sense of almsgiving, in the Romish Church, has occasionally led to something like a glorification of pauperism; the saint is usually a beggar. One would hope that in our own country, where the independence of the national character has been reinforced by the most pronounced types of Protestant religion, such a deformed conception of Christianity would be impossible; yet even among us the caution of this verse may not be unnecessary. It is a sign of grace to be charitable; but though one would not speak an unkind word of those in need, it is not a sign of grace to require charity. The gospel bids us aim not only at brotherly love, but at independence. Remember the poor, it says; but it says also, Work with your hands, that you may preserve a Christian dignity in relation to the world, and have need of no one.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

4:9–5:11 Paul responds to a series of questions from the Thessalonians (cp. 1 Cor 7:1) concerning love for one another (1 Thes 4:9-12), the destiny of deceased believers (4:13-18), and when the day of the Lord would come (5:1-11).

4:9 God himself has taught you to love one another (cp. Isa 54:13) through the teaching of Jesus (John 13:34-35), the cross (Rom 5:8; Eph 5:1-2), and the Holy Spirit (Rom 5:5; Gal 5:22).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Th 4:9. Οὐ χρείαν ἔχομεν, we have no need) Heb 8:11.[14]—θεοδίδακτοι, taught of God) God imbues [not teaches, strictly] us with love by regeneration; therefore the word taught has a Catachresis [an application of a word not in its strictly regular sense], that it may be opposed to the writing [γράφειν ὑμῖν].—εἰς τὸ ἀγαπᾷν, with respect to loving) The force of Divine doctrine flows into (has its confluence in) love.

[14] B (εἴχομεν) D corrected, G Vulg., later Syr. fg, support the first person plural. The MS. Amiatinus of Vulg., like B, has the past tense, ‘habuimus.’ Ἔχομεν is Lachmann’s reading. But Tisch., as Rec. Text, ἔχετε, with Syr. and Memph.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Th_4:9. Δέ] introduces a new requirement.

φιλαδελφία] brotherly love, i.e. love to fellow-Christians; Rom_12:10; Heb_13:1; 1Pe_1:22; 2Pe_1:7. But the apostle thinks on this not only as a disposition, but also as verifying itself by action, that is to say, as liberality toward needy companions in the faith (comp. ποιεῖτε … εἰς, 1Th_4:10). It is self-evident that this brotherly love does not exclude love to man in general, comp. Gal_6:10; 2Pe_1:7.

When, moreover, the apostle says that he has no need to exhort the Thessalonians to brotherly love, as they practise this already, but nevertheless requires them to increase in it, this is a touch of delicate rhetoric (praeteritio, παράλειψις, see Wilke, neutestamentliche Rhetoric, p. 365), not unusual to Paul (comp. 1Th_5:1; 2Co_9:1; Phm_1:19), in order to gain willing hearts for the fulfilment of an exhortation whose necessity was evident. Chrysostom: Οὐ χρείνα ἔχομεν γράφειν ὑμῖν. Ἐχρῆν οὖν σιωπῆσαι καὶ μηδὲν εἰπεῖν, εἰ μὴ χρεία ἦν. Νῦν δὲ τῷ εἰπεῖν, οὐ χρεία ἐστί, μεῖζον ἐποίησεν ἢ εἰ εἶπεν. Erroneously Estius, to whom Benson assents: Tacite significat, eos omnino opus habuisse admonitione superiori, quae erat de sanctimonia seu munditia vitae; difficile enim erat, homines gentiles immunditiae peccatis assuetos a talibus subito revocare.

αὐτοί] not equivalent to sponte (Schott), which would not suit θεοδίδακτοι but αὐτοὶ γὰρ ὑμεῖς are to be taken together, and form the contrast to the person of the writer formerly named (however without further emphasis).

θεοδίδακτοι] an ἅπαξ λεγόμενον in the N. T., but analogous to διδακτοὶ Θεοῦ, Joh_6:45 (Isa_54:13), and by no means un-Pauline, because Paul elsewhere uses πνευματικοί in this sense (Schrader); for πνευματικοί could not here have been put. The expression is not to be taken absolutely in the sense of θεόπνευστοι, according to which εἰς τὸ ἀγαπᾶν ἀλλήλους would only be a more definite epexegesis of itso that ye, in consequence of this theopneustia, love one another; but it contains a blending of two ideas, as properly only διδακτοί ἐστε is expected, but now the source of this instruction is immediately united with the word (without any one exhorting you, you yourselves know, namely, being taught of God, etc.). The knowledge or the instruction is not theoretical, not a knowledge from the Old Testament, not a knowledge from a word of the Lord (Joh_13:34; Baumgarten-Crusius), also not a knowledge from the instructions of the prophets, such as actually were, according to 1Th_5:20, among the Thessalonians (Zachariae), but a practical knowledge which has its ground and origin in the purified conscience of the inner man, effected by God through the communication of the Holy Spirit; consequently a knowledge or instruction of the heart. Moreover, incorrectly Olshausen: where God teaches, there, the apostle says, I may be silent. For the stress lies not on the first, but on the second half of θεοδίδακτοι.

εἰς τὸ ἀγαπᾶν ἀλλήλους] is dependent on the διδακτοί in θεοδίδακτοι, and denotes, under the form of the design at which that instruction aims, its object. Incorrectly Flatt, εἰς denotes quod attinet ad.

REMARK.

Pelt, Schott, de Wette, Hofmann, also Winer, p. 303 [E. T. 426], and Buttmann, Grammatik des neutest. Sprachgebr., Berlin 1859, p. 223 [E. T. 259], consider the reading of the Receptus: οὐ χρείαν ἔχετε γράφειν ὑμῖν (see critical remark), as correct Greek, appealing to the frequent use of the infinitive active, where one would expect the infinitive passive (see Kühner, II. p. 339). I cannot agree with this; on the contrary, most decidedly deny the applicability of that use to our passage. For, in the instances given, the characteristic distinction is throughout observable, that the infinitive active expresses the verbal idea in a vague generality, entirely free from any personal reference, so that this active infinitive, in its import and value, can scarcely be distinguished from an absolute accusative. Comp. for example, Sophocles, Oed. Col. 37: ἔξελθʼ· ἔχεις γὰρ χῶρον οὐχ ἁγνὸν πατεῖν.

Thucydides, i. 38: Ἦν … ὁ Θεμιστοκλῆς … ἄξιος θαυμάσαι.

Euripides, Med. 318: λέγεις ἀκοῦσαι μαλθάκ.

Comp. also Heb_5:11 : λόγος δυσερμήνευτος λέγειν. Entirely different from these is our passage, where γράφειν, by means of ὑμῖν, instead of forming an absolute statement, is put in a special personal reference to the readers; indeed, as the subject of γράθειν can only be the apostle, in a special personal reciprocal reference to Paul and the Thessalonians, and accordingly the whole expression acquires an individual concrete form. If ἔχετε is not to be without meaning, it would require accordingly either ἐμὲ γράφειν, or, as in 1Th_5:1, the passive γράφεσθαι to be written. For that, as Bouman, Chartae theolog. I. p. 65, and Reiche, p. 339, think, ἐμέ or ἡμᾶς, or rather the indefinite τινά, readily suggest themselves to be supplied, and that the more so, as the necessity of some such supplement is obvious from the following θεοδίδακτοι (Bouman), can hardly be maintained. Also Heb_5:12, to which an appeal is made, proves nothing, for here from a similar reason τινά is to be accented (with Lachmann) instead of τίνα; whereby the reference and the relation of the words are entirely transformed. Comp. my commentary on the Epistle to the Hebrews , 3 d ed. p. 188 f.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Th 4:9-10 . περὶ φιλαδελφίας . One might have expected that adultery, especially when viewed as selfish greed ( cf. 1Th 4:6 ), would have come under φ ., but the latter bears mainly here on charity and liberality, a Christian impulse or instinct which seems to have come more naturally to the Thessalonians than ethical purity. “A new creed, like a new country, is an unhomely place of sojourn, but it makes men lean on one another and join hands” (R. L. Stevenson).

1Th 4:10 . Their ἀγάπη was no parochial affection, but neither was it to be fussy or showy, much less to be made an excuse for neglecting their ordinary business (11, 12); this would discredit them in the eyes of the busy outside public ( πρὸς = in intercourse or relations with) and sap their own independence. Such seems the least violent way of explaining the transition in καὶ φιλοτιμεῖσθαι κ . τ . λ . The church was apparently composed, for the most part, of tradesmen and working people ( χερσὶν ὑμῶν , cf. Renan’s S. Paul , 246 f.) with their families, but there may have been some wealthier members, whose charity was in danger of being abused. Cf. Demos., Olynth. , iii. 35: οὐκ ἔστιν ὅπου μηδὲν ἐγὼ ποιοῦσιν τὰ τῶν ποιούντων εἶπον ὡς δεῖ νέμειν , οὐδʼ αὐτοὺς μὲν ἀργεῖν καὶ σχολάζειν καὶ ἀπορεῖν .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

9. εχομεν (for εχετε) in אcD*G 67**, latt vg syrhcl, Chr Ambrst; while B, am, Pelag read ειχομεν—probably a Western emendation, pointing to an older εχομεν. Weiss, however, and Tregellesmg prefer ειχομεν as the hardest reading, regarding εχετε as conformed to 1Th 4:1; see Expository Note. εχετε, in א*ADcHKL, &c., cop syrpesh aeth. The 1st plural looks like a stylistic assimilation to παρακαλουμεν δε, 1Th 4:10.

9. Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν. About love of the brethren, however, you have no need that one (or that we) write to you. There was need (note the contrastive δέ) to write on the former subject. The introduction of a fresh topic by περὶ δέ, as isn 1Th 4:1 below, prevails in 1 Corinthians (περὶ μέν, 2Co 9:1), and then drops out of use in the Epistles.

Φιλαδελφία is enjoined, as a distinctive Christian virtue arising out of the relation of believers to each other in “the household of faith,” in Rom 12:10, Heb 13:1 (see also 1Pe 1:22, and Hort’s Note). It is distinguished from ἀγάπη, the general principle of spiritual love, in 2Pe 1:7: cf. 2Pe 3:12; 2Th 1:3; Gal 5:13 ff.; Php 2:1 ff.; also Joh 13:34 f., Joh 15:17; 1Jn 2:9 ff., 1Jn 3:14 ff., 1Jn 3:23; 1Jn 4:11. In 1Jn 4:19 to 1Jn 5:2 love to God in Christ, and love to the children of God, are shown to be an identical affection devoted to kindred objects, In common Greek the word φιλάδελφος, -ία, did not go beyond the literal sense.

There is a slight laxity of expression in the words οὐ χρείαν ἔχετε γράφειν: either ἔχομεν … γράφειν (cf. 1Th 1:8; also Act 25:26; 2Jn 1:12), or ἔχετε … γράφεσθαι (1Th 5:1), would have been more exact. On the constructions of χρείαν ἔχειν, see note to 1Th 1:8. Cf. περισσόν μοί ἐστιν τὸ γράφειν, 2Co 9:1.

αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους, for of yourselves you are God-taught, to the end you should love one another. Not simply “taught to love,” as though this were the one lesson of God’s grace, “but taught of God that you may love,” this being τὸ τέλος τῆς παραγγελίας (1Ti 1:5); “doctrinæ divinæ vis confluit in amorem” (Bengel): cf. οὐ … ἐκάλεσεν … ἐπὶ ἀκαθαρσίᾳ, 1Th 4:7. God’s own teaching (scil. through His Spirit, 1Th 4:8, and His word) had been received by the readers so abundantly and directly, that further advice on this subject seems superfluous. Αὐτοὶ … ὑμεῖς presents a tacit contrast to ἡμεῖς, much as in 1Th 1:8 f., 1Th 2:1. For the idiomatic use of εἰς τό with infinitives, see note on 1Th 2:12.

Θεο-δίδακτος is a hapax leg. in Scripture (cf. θεο-στυγής, probably passive, in Rom 1:30; θεό-πνευστος in 2Ti 3:16); its elements are found in Joh 6:45, which rests upon Isa 54:13, Jer 31:33 f.,—passages probably in the Apostle’s mind here: cf. Psalms of Solomon 17:35; and Mat 23:8. The phrase διδακτοῖς πνεύματος in 1Co 2:13 is very similar. The compound word was naturalized in the Greek Fathers.

1Th 4:10 proves that the Thessalonian Christians are “God-taught” to the above effect: for indeed you are doing that (showing mutual love) toward all the brethren in the whole of Macedonia.

ποιεῖτε αὐτό is a chief instance of the καθὼς … περιπατεῖτε credited to the readers in 1Th 4:1; this agrees with the testimony of 1Th 1:3; 1Th 1:7 ff., 2Th 1:3; 2Th 3:4. εἰς πάντας τοὺς ἀδελφοὺς τοὺς ἐν ὅλῃ τῇ Μακεδονίᾳ extends the ἀλλήλους of 1Th 4:9 beyond the bounds of Thessalonica; a close intercourse and friendship linked the Macedonian Christians, including those of Philippi (see Php 4:16) and Berœa along with other Christian communities that had by this time sprung from these,—or the writers could hardly have said, “in the whole of Macedonia”; see Introd. pp. xv. f., lxii. Εἰς signifies direction of effort (cf. Eph 1:15: Phm 1:5 f.). If the second τούς be inauthentic (see Textual Note), ἐν ὅλῃ κ.τ.λ. must be attached to ποιεῖτε as denoting the region “in” which the readers display their “love of the brethren.” Thessalonica, being the capital and commercial centre of Macedonia, was a place of constant resort; and the Christians there had frequent opportunities of giving hospitality to those of other towns; this was a chief form of brotherly love in the primitive Church (see Rom 12:13; 1Ti 3:2; Tit 1:8; Heb 13:1; 1Pe 4:9). Ποιεῖτε conveys a slight contrast to -δίδακτοι of the last clause: “you are not only taught, for indeed you do it”: cf. 1Th 5:24; 2Co 8:10 f.; Mat 7:21; Mat 7:24; Jas 1:23 ff., for similar antitheses to ποιεῖν.

As ποιεῖτε αὐτό repeats the καθὼς περιπατεῖτε of 1Th 4:1, so παρακαλοῦμεν … περισσεύειν μᾶλλον resumes the παρακαλοῦμεν … ἵνα περισσεύητε μᾶλλον of that context: see notes above. In ἀγάπη there is always room for increase and growth: cf. Eph 3:19; Rom 13:8 (a debt never quite discharged). 2Th 1:3 shows that the present exhortation was acted upon. The infinitive is the more regular construction after παρακαλέω; ἵνα in 1Th 4:1 (see note).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Thirdly, he requireth a ready mind to all manner of lovingkindness, and exhorteth them to profit more and more in that virtue.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

brotherly love, &c.--referring here to acts of brotherly kindness in relieving distressed brethren. Some oldest manuscripts support English Version reading, "YE have"; others, and those the weightiest, read, "WE have." We need not write, as ye yourselves are taught, and that by God: namely, in the heart by the Holy Spirit (Joh 6:45; Heb 8:11; Jo1 2:20, Jo1 2:27).

to love--Greek, "with a view to," or "to the end of your loving one another." Divine teachings have their confluence in love [BENGEL].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. Touching brotherly love] They were remarkable for this; and though the apostle appears to have had this as a topic on which he intended to write to them, yet, from the account which he received of their prosperous state by Timothy, he finds that it is unnecessary to spend any time in inculcating a doctrine which they fully understood and practised. See 1Th 3:6.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9 As to brotherly love. Having previously, in lofty terms, commended their love, he now speaks by way of anticipation, saying, ye need not that I write to you. He assigns a reason — because they had been divinely taught — by which he means that love was engraven upon their hearts, so that there was no need of letters written on paper. For he does not mean simply what John says in his first Canonical Epistle, the anointing will teach you, (1 John 2:27) but that their hearts were framed for love; so that it appears that the Holy Spirit inwardly dictates efficaciously what is to be done, so that there is no need to give injunctions in writing. He subjoins an argument from the greater to the less; for as their love diffuses itself through the whole of Macedonia, he infers that it is not to be doubted that they love one another. Hence the particle for means likewise, or nay more, for, as I have already stated, he adds it for the sake of greater intensity.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) But . . .—This forms the second subject of instruction, following naturally on the first. “We are very glad to hear of so strong a Christian feeling of brotherhood among you, and think it almost unnecessary to say anything more to you about it; still your charity is hardly catholic enough, nor have you exercised it with sufficient sobriety and thrift.”

Brotherly love.—Not love of men at large, but of Christians in particular: in fact, pretty nearly what we call “Church feeling.” It is the natural affection of those who feel that they are children of the same Father and the same mother (Gal_4:26), members of the same “household of faith” (Gal_6:10). In itself, it is not the most exalted of graces, being to some extent the outcome of community of interests; therefore St. Peter exhorts his readers to make it a means of obtaining the higher grace of charity (1Pe_1:22; 2Pe_1:7). St. Paul in this place does mean the sentiment rather than the practice, but has specially in view the exercise of liberality towards fellow-Christians. The feeling of community can only be known by acts that prove it.

Ye need not.—A sweet rhetorical figure, by which men are encouraged to the performance of a duty in which they are not perfect, by the praising of their imperfect attempts: a specimen of that “courtesy” which is a part of “brotherly love.” (See 1Pe_3:8.) “I” should be we, or any.

Ye yourselves.—It seems as if St. Paul had intended at first to say, “For ye yourselves know without any instruction,” but suddenly inserts the source of their knowledge instead:” For ye yourselves are divinely taught already.” This seems more natural to the context (though grammatically less easy) than to understand:” For ye yourselves (as well as we) are taught of God.” (Comp., however, the references.) God’s teaching here comes (though perhaps other modes are not excluded) by the direct contact with the indwelling Spirit. (See 1Jn_2:27.)

To love.—In the Greek this is not the simple infinitive after “taught;” it expresses rather the result and issue of God’s teaching: “have been so schooled by God as to love one another.” This love is not actually contrasted with the “brotherly kindness” above, but means more.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. But as touching brotherly love ye need not that I write unto you] More exactly, you have no need that one write to you. “Have no need” recurs in ch. 1Th_5:1; comp. ch. 1Th_1:8 and 1Jn_2:27. There was need for the Apostle to write on the previous subject (1Th_4:3-8). But in this grace the Thessalonian Church excelled (comp. note on ch. 1Th_1:3, also 2Th_1:3).

In this respect they were (literally, and in one word) God-taught—an expression found only here in the N.T.; comp. “God-breathed,” 2Ti_3:16. The separate elements of the compound appear in Joh_6:45, where our Lord cites the words of Isa_54:13, “They shall be all taught of God.” The former “charge” the Thessalonians had received through men from God (1Th_4:2; 1Th_4:8): the lesson of “brotherly love” they learnt so readily and with so little need of human instruction, that they were evidently taught it by God Himself. It seemed to come to them “naturally” as we say—ye are of yourselves God-taught; or as we ought to say, more reverently, “by God’s direct endowment.

taught of God to love one another] Lit., to the end (or effect) that you love one another. This was the purport and issue, rather than the mere content of the Divine teaching: God taught them many lessons; this was the aim of all.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But as touching brotherly love,.... Another branch of sanctification; which is distinct from love to God and Christ, though it always accompanies it, and from love to all mankind; and is what is peculiar to brethren in a spiritual relation, and ought to be universal, fervent, and sincere, and as Christ has loved them: concerning which the following things are said,

ye need not that I write unto you. The Vulgate Latin version reads, "we have no need to write unto you"; and so some copies. It seems that it was needful to write unto them about other things, as to refresh their memories with the instructions they had given them, when with them, how they should walk and please God; and to put them in mind of the commandments given them by Christ, and that their sanctification was the will of God; and particularly it was necessary to write unto them about chastity, and purity of life, whether in or out of the conjugal state; but as for brotherly love, there was no immediate absolute necessity to write about that, either about the nature of it, or to describe the objects of it, or point out instances of it, or to exhort to it in a pressing manner: the reason is,

for ye yourselves are taught of God to love one another; not merely by the light of nature, which teaches men to be kind, courteous, affable, and beneficent; nor by the law of Moses, which obliges men to love their neighbours as themselves; nor only doctrinally by the ministry of the Gospel, which frequently inculcates the exercise of this grace as a matter of great importance and consequence; nor only by the new commandment, and example of Christ; but by the Spirit of God internally in regeneration, who, according to the tenor of the new covenant, writes this law of love, and of Christ, upon the heart; and this being written upon the hearts of the Thessalonians, by the finger of the Spirit of God, whereby they were dearly directed, and powerfully taught to exercise this grace, and discharge this duty, and under the influence of the same spirit did exercise it, it was unnecessary for the apostle to write about it, and press them to it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another.

Ver. 9. Ye need not that I write] Since the divine nature, whereof ye are partakers, prompteth you to it, as common nature doth brethren to love one another. The very name of a brother is potent enough to draw affections.

Are taught of God] Therefore have no such need to be taught by men, as those that are yet strangers to the life of God. Quando Christus magister, quam cito discitur quod docetur? saith Augustine. Nescit tarda molimina gratia Spiritus sancti, saith Ambrose. All Christ’s scholars are nimble and notable proficients.

To love one another] The affections are such things as the Lord only can meddle with; therefore the apostle saith, you "are taught of God to love one another."

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But as touching brotherly love - The “peculiar charity and affection which one Christian owes to another.” Doddridge; see the notes on Joh 13:34.

Ye need not that I write unto you - That is, “as I have done on the other points.” They were so taught of God in regard to this duty, that they did not need any special instruction.

For ye yourselves are taught of God - The word here rendered “taught of God” - θεοδίδακτοί theodidaktoi - occurs nowhere else in the New Testament. It is correctly translated, and must refer here to some direct teaching of God on their own hearts, for Paul speaks of their being so taught by him as to need no special precepts in the case. He probably refers to that influence exerted on them when, they became Christians, by which they were led to love all who bear the divine image. He calls this being “taught of God,” not because it was of the nature of revelation or inspiration, but because it was in fact the teaching of God in this case, though it was secret and silent. God has many ways of teaching people. The lessons which we learn from his Providence are a part of his instructions. The same is true of the decisions of our own consciences, and of the secret and silent influence of his Spirit on our hearts, disposing us to love what is lovely, and to do what ought to be done. In this manner all true Christians are taught to love those who bear the image of their Saviour. They feel that they are brethren; and such is their strong attachment to them, from the very nature of religion, that they do not need any express command of God to teach them to love them. It is one of the first - the elementary effects of religion on the soul, to lead us to love “the brethren” - and to do this is one of the evidences of piety about which there need be no danger of deception; compare 1Jo 3:14.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But as touching brotherly love ye need not that I write unto you: the apostle proceeds from chastity and justice to speak of brotherly love, which is love upon a spiritual ground; to love the saints as such, with respect to God as a common Father, and so all his children are brethren, 1Th 2:8,9; so Heb 13:1. And he persuadeth the practice of it by a loving and winning insinuation; Sure you are forward enough of yourselves; as he useth the same artifice, Act 26:27,28; 2Co 9:1; wherein the apostle tacitly commends them, and hereby would engage them to answer the commendation, and good opinion he had of them.

For ye yourselves are taught of God to love one another; what need I write to teach you that which you have already been taught of God? The saints have this promise, Isa 54:13; Jer 31:34; fulfilled, 1Jo 2:26,27; and this Divine teaching is always efficacious, for none teacheth like God. Not that all teaching of men is to be laid aside, as some enthusiasts would hence infer, but that the apostle thought he had less need to teach that which God himself had so effectually taught them. Hereby we perceive that God’s teaching doth not only enlighten the mind, but reacheth the affections, and especially inclines the heart to love, for God is love; and though they were taught other things of God besides this love, yet he mentions only this as the most proper work of the Spirit of God by the gospel; and though common love of man to man may be found in mere nature.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The apostle now proceeds to a new exhortation. But as touching brotherly love. Brotherly love is the love of Christians to Christians, that special affection which believers bear to each other; a virtue which was carried to such perfection in the primitive Church as to call forth the admiration of their heathen adversaries. This virtue is often inculcated in Scripture (Heb_13:1; 1Jn_3:14) and is distinguished from love in general. (2Pe_1:7) Ye need not that I write unto you; a delicate and gentle reproof. For ye yourselves are taught of God. We are not here to think of the new commandment of brotherly love given by the Savior, nor on the Divine compassion exciting us to love; but "taught of God" by the influences of the Spirit on their hearts and consciences to love one another. Brotherly love.

1. Its nature. It is a love to all believers as believers, as being the children of the same Father, the brethren of the same Savior, the members of the same family, the sharers of the same grace, and the expectants of the same glorious immortality. To all men we are related by a common humanity, but to Christians we are still more closely related by a common Christianity.

2. Its manifestations. It will show itself in acts of kindness done to believers, in preferring their company to that of worldly men, and in conversing with them on religious subjects.

3. The evidence arising from brotherly love. It is a proof that we are not of the world, that we love God and that we are Christ"s friends and disciples.

Vers. 9, 10.

Inculcation of brotherly love.

The apostle next reminds the Thessalonians of the duty of abounding in brotherly love.

I THE NATURE OF THIS LOVE.

1. It is the affection of those who are children of the same Father. (Gal_4:26) Members of the same "household of faith". (Gal_6:10) "Every one that loveth him that begat loveth him also that is begotten of him". (1Jn_5:1)

1. It is a practical love. "Not in word only, bat in deed and in truth". (1Jn_3:18) It showed itself in "labors of love," add especially through the whole of Macedonia.

2. It was a duty thoroughly understood by believers, because they were "taught of God to love one another" in both Testaments.

3. It was the test of regeneration. (1Jn_3:14)

4. It was a token of discipleship. (Joh_13:35)

5. It was essential to the growth of the Church. (Eph_4:16)

II THE MOTIVES TO THIS LOVE.

1. The command of Christ. (Joh_13:34)

2. The example of Christ. (Eph_5:2)

3. The glory of Christ in the world is promoted by it. (Joh_13:35)

4. It will be a powerful means towards the world"s conversion (Joh_7:21)

III THE MANIFESTATION OF THIS LOVE.

1. In bearing one another"s burdens. (Gal_6:2) The Thessalonians several years afterwards showed this spirit, as we see by 2Co_8:1, 2Co_8:2, toward the Churches of Macedonia.

2. "In honor preferring one another". (Rom_12:10)

3. "Forbearing one another, and forgiving one another". (Col_3:13)

4. "Not suffering sin upon a brother". T.C. (Lev_19:17) Vers. 9-12.

The law of love.

I ON ITS POSITIVE SIDE.

1. It is taught by God. God is love, and love is of God. The Church of God is the school of love. God himself is the great Teacher. He teaches us by his own example. "So God loved the world, he gave his only Son;" The Son of God loved me, and gave himself for me." The cross of the Lord Jesus Christ reveals to us the blessed love of God. God the Holy Ghost teaches his people to comprehend with all saints what is the length, and breadth, and depth, and height, and to know the love of Christ, which passeth knowledge. He shows us something of his own blessed love, and bids us learn of him. "This is my commandment, that ye love one another, as I have loved you." We are his disciples, his pupils; we learn of him. What should we learn, if we learn not to love? It is the great task of life. Our lives are wasted if we have not learned that holiest lesson before we die; for heaven is the home of love. There is no place there for the soul that hath not learned to love. God is the Teacher. He had taught the Thessalonians. They did love the brethren. They needed not, the apostle says in his tenderness, a human teacher.

2. Yet St. Paul exhorts them. For love is a debt which is never fully paid. The great lesson of love is never fully learned. We are dull scholars. Our natural selfishness keeps us back. We need every incentive, every help. There must be a continual growth. To stand still is to lose ground. We must urge ourselves, we must urge others, to abound more and more. The Lord Jesus is our Example. As I have loved you," he says. The depth, the purity of that holiest love is altogether above us, out of our reach; we cannot attain unto it. We see its effects in the lives of his saints. We know how the love of Christ constrained the holy apostle St. Paul to live no longer to himself, but to him who died for him and rose again. We despair of ever reaching that high degree of holy love; but it must be the strongest yearning of our hearts to advance continually, to abound more and more.

II ON ITS NEGATIVE SIDE.

1. Christian ambition. Ambition (filotimia) is a common word in Greek ethics and history, a prominent characteristic of Greek political life. There is a Christian ambition; its object is not to be first in the arena of political strife, but to preach the gospel, to please God, to live a quiet, holy life

2. (compare in the Greek, (Rom_15:20; 2Co_5:9) Political filotimia, Bengel says, blushes to be quiet. The Greeks were eager, bustling, restless, each longing to be first. The apostle seeks to turn the ambition of the Thessalonians into another channel. Their ambition should be to be quiet to keep themselves free, as far as might be, from political excitement and social rivalry, that they might cultivate the inner life of love and peace and com-reunion with God. Love would lead them to abstain from meddling with other men"s matters to do their own duty in the station where God had called them. Love would keep them free from envy and party spirit, and help them to maintain a current of quiet, peaceful thought within their souls.

3. Christian dignity. Love would keep them from everything that might bring the gospel into discredit. The Christian has duties towards those who are without. His light must shine before men, that they may be led to glorify him from whom the light cometh. The life of the Thessalonian Christians must be honest, becoming. The apostle insists on the dignity of honest labor. It was little regarded. Educated Greeks and Romans spoke of it as coarse and vulgar. The Lord Jesus worked with his hands, so did St. Paul. Christianity has invested the life of industry with a grace of its own. St. Paul here uses the same word in connection with honest labor which in the Acts of the Apostles is employed to designate the ladies of rank at Beraea, the "honorable women" who believed. The Christian must be careful to use words in their true sense. It is not wealth or rank that is truly respectable, but virtue and holiness. Thus living, thus laboring, they would have need of nothing; rather, perhaps, of no man. They would attain that honorable independence which enables one to "look the whole world in the face, for he owes not any man.

LESSONS.

1. Covet earnestly the best gifts; pray for growth in charity.

2. Let your ambition be a Christian ambition; try to be first in humility, first in self-sacrifice, first in the quiet discharge of daily duties.

3. Never despise labor; it was the lot of the Lord Jesus; it has its own moral beauty and dignity. B.C.C. Vers. 9-12.

The Christian circle and accounting by them that are without.

I BROTHERLY LOVE.

1. The disposition. "But concerning love of the brethren ye have no need that one write unto you: for ye yourselves are taught of God to love one another." There is a rhetorical touch here which is called "passing over not saying what might be said with a view to gaining over. For while it is said, "Ye have no need," the design is more effectually to impress on the Thessalonians the necessity of brotherly love. While they are graciously commended, they are at the same time shown how proper it is for them to love the brethren as being taught of God. Their education in this important department was a reality. To be taught of God does not exclude human help, the help of others, or, as contrasted with that, self-help. Only human help does not avail, unless it is taken up and made effectual by the Holy Spirit. Teachings and experiences must be inwardly interpreted, and made luminous to us. We must therefore stand in an immediate relation to God as his disciples who are taught of him; who, according to another representation, have an anointing from the Holy One to know all things. It is fitting that he who has made our minds, and retains sovereign power over them, should teach us. It is also fitting that he should teach according to his own nature. As Love, he has created us, sustains us in being, earnestly desires our well-being, places us under numberless obligations to him. Shall he not then school us to love? As under the Divine teaching we

2. form a brotherhood of Christian disciples. And this is the only fellowship of minds that is right to the core, that will stand all the tests, that will stand out in eternal permanence. In the brethren there is something of Christian excellence on which to rest our love, and we are to recognize and value and delight in that, even under an uninviting exterior, and, in the name of Christ, to desire its increase and perfectness.

3. Its manifestation. "For indeed ye do it toward all the brethren which are in all Macedonia," An argument has been founded on this statement against the early date of the Epistle; but it tells the other way. For the love is not said to be manifested toward all the brethren, but" toward all the brethren which are in all Macedonia;" i.e. to say, its manifestation was yet limited to the Christian circle nearest to the Thessalonians. We are to think of Philippi, a hundred miles distant on the one side, and Beraea, twenty miles on the other. To the Christians in these places they had found opportunities of showing their Christian love. It was just such an outgoing as might commendably be connected with the short period of a few months. The word "do" is emphatic after "taught." The lesson is that Divine teaching is to be followed by suitable practice. Love must be allowed free outlet. "Love," says Barrow, "is a busy and active, a vigorous and sprightful, a courageous and industrious disposition of soul which will prompt a man, and push him forward to undertake or undergo anything to endure pains, to encounter dangers, to surmount difficulties for the good of its object. Such is true charity; it will dispose us to love, as St. John prescribeth, in work and in truth; not only in mental desire, but in effectual perform ance; not only in verbal pretence, but in real effect.

1. Its increase. "But we exhort you, brethren, that ye abound more and more." What Paul had prayed for (1Th_3:12) is now made subject of affectionate exhortation. The watchword formerly applied to the whole of a God-pleasing course is now specially applied to brotherly love. Let them abound more and more. Let them seek opportunities of manifesting their interest in Christ"s people beyond Macedonia. And let them look to the purifying and intensifying of their love to the brethren. And, with a longer Christian history than they had, have we not need of the same watchword? If we have abounded, let us abound more and more. Let us embrace, in intelligent practical interest, a wider and wider extent of the Christian world. The great obstacle to love is selfishness, or exorbitant fondness for our own interests, for which we have all reason to humble ourselves before God. When shall we be taught to abandon this? When shall we be taught as in the great school of Christ, by the great lesson of the cross, to give love the unlimited sway of our being, so that we shall uugrudgingly delight in our Christian brethren, seek their advancement in Christian excellence, and help them in all ways that we can?

II ACCOUNTING BY THEM THAT ARE WITHOUT THE CHRISTIAN CIRCLE.

1. Quietness and doing our own business. "And that ye study to be quiet, and to do your own business." "Be ambitious" is the marginal reading for "study," and the idea of honor which is in the Greek word is to be regarded as thrown into prominence by the association. "Be ambitious to be quiet." This is a paradox; for whereas restlessness belongs to ambition, we are to make it the object of our ambition to be quiet. "Political ambition," says Bengel, "blushes to be quiet;" and, it may be added, Christian ambition rejoices to be quiet. What is it that is here commanded to us? It is not a mere negation. To be quiet is not necessarily to be without strong force in our nature; but it is to have those forces so placed under Divine restraints, so moderated by reason, justice and charity, modesty and sobriety, as that we can do our own business, can confine ourselves to the sphere of our own proper duties. We may indeed interpose, when the honor and interest of God is much concerned, when the public weal and safety are much endangered. We may interpose for the succor of right against palpable wrong, for our own just and necessary defense. We may interpose when our neighbor is plainly going to ruin, "snatching him," as Jude says, "out of the fire." We may also interpose when we can do our neighbor considerable good. For all that is really doing our own business. But we are not to be impelled by ambition, or covetous desire, or self-conceit, or any other disturbing influence, beyond our own proper bounds. We are not to attempt, unasked, to manage for another, to overbear his will, to impose on him our opinions, to make free in conversation with his character, to pry into his affairs. We are not to thrust upon him our advice, to reprove him unbecomingly, or rashly, or unreasonably, or harshly. We are not to interpose in the contentions of others so as to make ourselves parties, or so as to raise or foment dissensions. For all that, against what is here commended, is turbulent meddling with what God has not made our business. "We may consider," says Barrow, "that every man hath business of his own sufficient to employ him; to exercise his mind, to exhaust his care and pains, to take up all his time and leisure. To study his own near concernments, to provide for the necessities and conveniences of his life, to look to the interests of his soul, to be diligent in his calling, to discharge carefully and faithfully all his duties relating to God and man, will

2. abundantly employ a man; well it is if some of them do not encumber and distract him. Seeing, then, every man hath burden enough on his shoulders, imposed by God and nature, it is vain to take on him more load, by engaging himself in the affairs of others; he will thence be forced, either to shake off his own business, or to become overburdened and oppressed with more than he can bear. It is indeed hence observable, and it needs must happen, that those who meddle with the business of others are wont to neglect their own; they that are much abroad can seldom be at home; they that know others most are least acquainted with themselves. Philosophers therefore generally have advised men to shun needless occupations as the certain impediments of a good and happy life; they bid us endeavor to simplify ourselves, or to get into a condition requiring of us the least that can be to do.

3. Working with our own hands. "And to work with your hands, even as we charged you." This is to be regarded as a particular injunction under the foregoing. In the Second Epistle the language is, "that they quietly work." The language here seems to point to this, that many of the members of the Thessalonian Church were handicraftsmen. From this injunction, and the way in which the second coming is introduced in the next paragraph, it would seem that the disturbing influence in the Church of Thessalonica was religious excitement., called forth by the new world of thought into which Christianity had brought them. They were especially excited by the prospects connected with the second coming. Paul, for one, saw the danger of their being carried away by the excitement not so as to be meddlesome, but so as to be negligent of their earthly calling. Therefore he charged them well to work with their own hands, which also he enforced by his example. In this he showed his sense of the importance of quiet industry. However much we may be under the influence of the great truths and prospects of our religion, let us not be without the steadying condition of our earthly calling.

4. We are to be quietly industrious so as not to produce a bad impression on them that are without. "That ye may walk honestly toward them that are without, and may have need of nothing." What there is of connection between the two parts of the paragraph seems to be this. We are to exhibit love within the Christian circle; we are also, within the Christian circle, to be quietly industrious, so as not to give occasion of offence to them that are without. We are to remember that the eye of the world is upon us, and that we are subjected to its judgment. And there are certain external features of the Christian circle upon which the world is quite fitted to pronounce judgment. Upon none is it more ready to fix than upon anything like the neglect of the ordinary duties of life. Therefore it is recommended that we quietly work with our own hands, with this specially in view, that we may walk becomingly (i.e. honestly) toward them that are without, and have all that is necessary for our wants. By industry and honesty we shall commend our religion to them that are without; for these are things which they can appreciate and by which they are likely to be attracted. Whereas, by idleness and indisposition to pay our debts, we shall bring a reproach upon our religion which does not belong to it, and repel from us them that are without. In early times the heathen called healthy beggars traders on Christ, in allusion to what is here guarded against. Let us not by meddlesomeness, or by any want of industry, or honesty, or prudence, or straightforwardness, present Christ in an unlovely aspect to them that are without. R.F.

Love of the brethren.

Christianity introduced a new word into the speech of mankind philadelphia," "love of the brethren." This word distinguishes a remarkable characteristic of the early Church. It describes how the first Christians regarded themselves as the members of one family. It was no visionary socialism, no communistic scheme, that led them to have all things common. They felt like the members of one household, like the nearest kindred in one home, and in the spirit of home life they shared their possessions. This was only possible so long as the family spirit pervaded the Church. Circumstances altered the habits of the Church as it grew in numbers and spread over a wider area. But all through the Epistles of St. Paul the same family affection of Christians is apparent. Love of the brethren is a leading feature of Christianity.

I ITS SCOPE AND AREA.

1. It is specially confined to fellow-Christians. It is to be distinguished from philanthropy. We should love all men. Our neighbor, be he of the house of Israel, a Samaritan or a heathen, has claims upon us. But love of the brethren is to be distinguished from this general love of one"s kind. It is the Christian"s love of the Christian.

2. It is due to all Christians. It should not be given to a particular chosen circle of intimates only, nor simply to the members of one sect, nor to those only who excite our admiration. All Christians, of all ranks and orders, rich and poor, cultured and ignorant, saintly and imperfect, orthodox and heterodox, in every branch of the Catholic Church of Christ, have claims upon our love.

II ITS ORIGIN.

1. A common fatherhood. We all have the same Father in heaven. In proportion as we realize the broad fatherhood of God shall we enter into the brotherly love of his family. He is the Father of whom "every family in earth and heaven is named.

2. A common brotherly relation to Christ. Every Christian can claim Christ as his Brother. The great elder Brother binds all the members of the family together by attracting them all to himself. We learn to love our fellow-Christian by seeing the Christ in him.

3. Common interests. We share the same blessings, enjoy the same redemption, walk in the same pilgrimage, and are traveling towards the same home.

III ITS INFLUENCE. True love of the brethren cannot be without effect. Only the lack of it could have permitted the fearful quarrels and enmities that have divided Christendom. Regard a man as your brother, and you will be loath to hound him to death. Were this love stronger many blessings would result.

1. Mutual forbearance. We permit our brother to hold his own opinion and follow his own conscience.

2. Mutual helpfulness. Selfish Christianity is a contradiction in terms. To bear one another"s burdens is just to fulfill the law of Christ.

3. Power to influence the world. Civil war in the Church means paralysis of the army that should conquer the world for Christ. When Christians again learn the almost lost art of loving one another, they will attract converts from the world outside by better means than reasoning and preaching. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

We need not write - Largely. For ye are taught of God - By his Spirit.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The apostle urges brotherly love and sober industry:

v. 9. But as touching brotherly love, ye need not that I write unto you; for ye yourselves are taught of God to love one another.

v. 10. And, indeed, ye do it toward all the brethren which are in all Macedonia; but we beseech you, brethren, that ye increase more and more,

v. 11. and that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you;

v. 12. that ye may walk honestly toward them that are without, and that ye may have lack of nothing.

This passage is another masterpiece of pastoral exhortation, for it combines a ready acknowledgment of the progress already made in sanctification with a tactful reminder of the fact that the goal has not yet been reached: But concerning brotherly love you have no need to be written to, for yourselves are people taught of God to love one another. With what effective skill Paul brings out his point! By representing the situation in such a way as to call them men taught by God Himself, through the Holy Ghost in the Word, and stating that under the circumstances his writing concerning brotherly love would be superfluous, he places this virtue before their eyes with the sharpest accentuation, putting all those to shame that were not practicing this love at all times. The apostle names a case of which he personally knows: For, indeed, you do it toward all the brethren in entire Macedonia. There was a lively intercourse between the Christians of those days, not merely in the home congregation, but also with the brethren in Philippi, Berea, and elsewhere in Macedonia. Toward all these Christians the members of the Thessalonian congregation were practicing brotherly love as it was required.

But the goal had not yet been reached; they could not yet speak of perfection: But we exhort you, brethren, to abound yet more, and to make it a point of honor to live quietly, and to attend to your own affairs, and to work with your hands, as we announced to you, that you may lead your life honestly toward those without and have need of nothing. The Thessalonians were to strive for ever greater perfection, also in the matter of brotherly love, since there are so many factors that tend to hinder its proper growth. At the same time, however, instead of seeking a false renown by their works of love, they were to strive most zealously, set their heart, soul, and honor upon that point, to lead a quiet and peaceable life in all godliness and honesty. Nothing so aids to this end as minding one’s own business, tending strictly to one’s own affairs, not meddling with those of other people, an undertaking which almost invariably engenders strife. Also they should work with their own hands, they should be earnestly engaged, everyone in his own occupation; for the devil finds work for idle hands, as the example of David shows. This commandment belonged to those which Paul had given from the beginning, for he may have foreseen the danger which would lead enthusiasts to expect the coming of Christ at any minute, and therefore to neglect their work with the plea that it was useless under the circumstances. Paul wants the Thessalonian Christians to lead a life that is honest, becoming, respectable, decent in the presence of the unconverted heathen. For by working in the manner as here outlined they would be provided with the necessaries of life and would thus be chargeable to no outsider for help. Note: It is altogether fitting that this passage find its application in all the relations of the believers as such toward the unbelievers. To ask the aid of enemies of the Cross in the matter of building churches or schools or charitable institutions is to declare that the Gospel has lost its power to make the hearts of the Christians willing to perform the work which the Lord has given them to do.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our apostle proceeds from an exhortation to chastity and justice, to press that of love, called here brotherly love, because it has all Christians, all our fellow-members in Christ for its object; and he persuades to the practice of it by a winning insinuation that he need not say much upon this argument, because they were taught of God, that is, by the gospel of God, and influenced by the Spirit of God, to love one another.

And observe we farther, the extensiveness of their love. It was not confined to a party, only to them in Thessalonica, but throughout all Macedonia; however, he desires them to extend it still farther, to abound more and more; that is, first, in the extent of it, let it reach not only the saints throughtout all Macedonia, but even to them at the ends of the earth: secondly, in the measure of it, to excel even themselves in the degrees of their love.

Learn hence, that neither brotherly love, nor any other Christian grace, doth advance to such a height in any saint here, but it is still capable of farther augmentation and increase, both intensively, by advancing to further measures and higher degrees of perfection, and extensively, reaching to more objects, who ought to be sharers in our love.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

ARGUMENT 6

UNIVERSAL PHILANTHROPY SUPERINDUCED BY HOLINESS TO THE LORD

9. “…For truly you are taught of God to love one another with Divine love.” The boasted philanthropy of the world is an empty bogus, founded

on sordid selfishness and clandestine carnality. This glorious uttermost salvation is the only abettor of true, genuine, and disinterested philanthropy. The Holy Ghost teaches all real Christians to love one another, not with carnal and selfish, but Divine love. The Greek word in this verse is philadelphia, the name of a beautiful Eastern metropolis.

George Fox, the founder of Quakerism, preached entire sanctification in England a hundred years before John Wesley. William Penn, the founder of Pennsylvania, was his convert. He and his sanctified Quaker followers met the Indians in council on the spot where Philadelphia now stands, provoking their unutterable surprise by the absence of firearms, as the savages had never before seen white men disencumbered of deadly weapons. Penn quickly informs them that he and his followers carry no arms, because they love everybody, and are not willing to hurt a solitary human being on the face of the whole earth, as they are all members of God’s universal brotherhood, as our Heavenly Father wants his children, regardless of nationality, race, or color, to live together in peace. This love talk of the sanctified Quaker melted the hearts of the bloodthirsty savages, till they broke down in tears, and stipulated a treaty of peace with Quakers, which they never broke, Penn selecting the ground on which they sat for the founding of his settlement, calling it Philadelphia, the very Greek word in this verse, then and there used designatively of the mutual love of the Quaker and the Indian. In after years, while other Colonial settlements were frequently depopulated by midnight conflagrations and assassinations, well does history say, “Not a drop of Quaker blood was ever shed by an Indian.” The Quakers were the sanctified people in the Colonial history of America. O what a contrast with all their neighbors, beleaguered and devastated with Indian wars, while the sanctified Quakers, unarmed, lived in peace and prosperity! Nothing but holiness to the Lord experienced in the heart and verified in the life, will ever girdle this world of sin and sorrow in the Briarean arms of Christian philanthropy.

10-12. “In order that you may walk about circumspectly toward aliens, and have need of nothing.” The eye of the world is on the Lord’s people. Hence, it behooveth us to watch and pray and live irreproachable before them, as the faithful custodians of truth and righteousness. Here Paul exhorts us all to strive “to be quiet, to do our own work and labor with our hands.” Beggarism is utterly out of harmony with God’s kingdom. David says, “I have never seen the righteous forsaken, nor his seed begging bread.” “The Lord is my shepherd, I shall not want,” is true of the body, as well as the soul. Get saved to the uttermost; be true to God, and he will take care of you, soul and body. If no one will give you wages, fall in with a good man, and work gratuitously. I assure you, he will feed you. John Wesley says, “Never be unemployed, and never triflingly employed.” Stephen Merritt, meeting a beggar on the streets of New York, just out of eleven years servitude in the Sing Sing Penitentiary, poured on him such a powerful exhortation to fly to Jesus and get saved, terrible conviction seizing him, preacher and beggar, both manipulated by the Holy Ghost, mutually forgot all about the solicited contribution, the beggar crying to God for salvation onward he tramps the pavement, uncaring whither he goes, receives into his soul such a heavenly flood as to make him leap and run like a racehorse, shouting away the fugitive hours of the passing night till day dawned. Then the sensation of hunger, after a three days’ fast, again constraining him to resume his hitherto fruitless effort to get work, observing a man open the door of his business house, he shouts after him.

“Do you not want to hire a hand?” “Where is your recommendation?” The happy beggar, now honest, begins to confess, “I was eleven years in” “That will do; if you have followed any business eleven years I will take you in.” The man proves just the help he wants; now that he is well saved, and fortunately his employer is a Christian, they move along together like David and Jonathan, delighted either with the other. In due time he tells the man that he had begun to tell him that he was eleven years in the penitentiary; but he stopped him outright. “Yes,” says the man, “the Holy Ghost managed that; for if I had known that you were right out of the penitentiary, I would not have touched you with a forty-foot pole; now I want you to stay with me eleven years.” So the true salvation puts an end to all beggary. Give your heart to the Lord, and he will provide.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

But concerning love of the brethren ye have no need that one write unto you [having spoken of that false, unclean, lustful thing which the world called love, and which made them give the title "goddess of love" to Venus, Paul here turns to discuss the true love which Christians bear to Christians-- Heb_13:1 ; 1Jo_3:14 ]: for ye yourselves are taught of God to love one another [Concerning this love the whole gospel had instructed the Thessalonians, for when they were born of God by it they became children of God's household, and brethren unto each other. The very framework and structure of Christianity inculcated principles of love and affection];

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

9–12. As touching brotherly love. This subject springs out of verse 6. Taught of God. The whole gospel teaches you to love one another. When you are born of God, you are his children and all brethren. As Christ loved the brethren, so must you if you follow him.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

brotherly love

"love for fellow believers"

you do this for all the brothers who are in all Macedonia

"you show love to the believers throughout Macedonia"

brothers

Here "brothers" means fellow Christians.

to aspire

"to try to"

live quietly

Paul uses the word "quietly" as a metaphor to describe living at peace in one's community and not causing strife. AT: "live in a calm and orderly way" (See: Metaphor)

take care of your own responsibilities

"do your own work" or "take care of the things that your are responsible to do." This may also imply that we should not gossip and interfere in other people's concerns. (See: Assumed Knowledge and Implicit Information)

work with your hands

This is a metaphor for living a productive life. AT: "work at your own jobs to earn what you need to live" (See: Metaphor)

walk properly

Here "walk" is a metaphor for "live" or "behave." AT: "behave properly" (See: Metaphor)

properly

in a way that shows respect to others and earns their respect

before outsiders

Paul speaks of those who do not believer in Christ as if they are outside of a place away from the believers. AT: "in the sight of those who do not believe in Christ" (See: Metaphor)

translationWords

love

God

brother

Macedonia

exhort

faith

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

9-12.] Exhortations to brotherly love (9, 10 a), and to honest diligent lives (10 b-12).

9.] δέ is transitional, the implied contrast being to the sin last spoken of.

φιλαδελφία (reff.) here refers more immediately (cf. ποιεῖτε αὐτό below) to deeds of kindness by way of relief to poor brethren.

οὐ χρείαν ἔχετε] This is a not unusual touch of delicate rhetoric with St. Paul (cf. 2Co 9:1: Phm 1:19: ch. 5:1). It conveys tacit but gentle reproof. The knowledge and the practice already exist: but the latter is not quite in proportion to the former. τῷ εἰπεῖν, οὐ χρεία ἐστί, μεῖζον ἐποίησεν ἢ εἰ εἶπεν. Chrys. The construction οὐ χρείαν ἔχετε γράφειν ὑμῖν (defended by De Wette and Winer), has been pronounced inadmissible by Lünemann, such use of the infinitive active being only found where no special personal reference is attached to the verb, as ὑμῖν here: so that this would require ἐμὲ γρ. or γράφεσθαι. He therefore reads ἔχομεν. But with so many corrections (see var. readd.), and with the known irregularities of St. Paul’s style in such constructions, it surely is not safe to speak so positively. I should regard the construction, not as analogous with χῶρον οὐχ ἁγνὸν πατεῖν, Soph. Œd. Col. 37; ἄξιος θαυμάσαι, Thuc. i. 38, and the like,—but as a mixed one between ἔχομεν γράφειν and ἔχετε γράφεσθαι.

αὐτοὶ ὑμεῖς, in opposition to ἡμᾶς, the subject to be supplied from γράφειν: but αὐτοί is not sponte, which would not agree with θεοδίδακτοι. The stress of the sentence is on αὐτοὶ ὑμεῖς, not on the θεο- in θεοδίδακτοι, as Olsh.,—“where God teaches, there, the Apostle says, he may be silent:” but as Lün. observes, the θεο- comes in over and above as it were; διδακτοί would convey the fact: θεοδίδακτοι = διδακτοί, κ. ταῦτα παρὰ θεοῦ. And this teaching is practical—its tendency and object being εἰς τὸ ἀγ. ἁλλ.,—to produce mutual love.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

9. φιλαδελφία. The brother who is the object of love is not the brother by birth, nationality, or alliance, but the brother ἐν Χριστῷ. Affection for the brotherhood (1Pe 2:17) does not exclude ἀγάπη εἰς πάντα (3:12).

In the Lxx (4 Mac. 13:23. 26, 14:1) as in classical Gk. φιλαδελφί (cf. also φιλάδελφο 2 Mac. 15:14) designates love of the brother by birth (cf. ἀδελφότη of the brotherhood by alliance in 1 Mac. 12:10. 17); in the N. T. it denotes always love of the Christian brother (Rom 12:10, Heb 13:1, 1Pe 1:22, 2Pe 1:7; cf. 1 Clem. 47:5 48:1). See Kennedy, Sources 95 f.

οὐ χρείαν ἔχετε κτλ. “You have no need that we (sc. ἡμᾶ) write to you.” The explanation of this “simple statement of fact” (Mill.) is then introduced by γά But instead of saying, “for you yourselves know how to love one another” (cf. 5:1) or “for we know that you are loving one another” (cf. 2Co 9:1), he says “for you yourselves (αὐτοὶ ὑμεῖ contrasting with ἡμᾶ understood before γράφει) are taught of God to love one another,” thus resuming the point made in v. 8 that it is not the apostles who teach but God speaking by the indwelling Spirit or Christ. In virtue of this divine inspiration, they are θεοδίδακτο (Barn. 21:6), that is, διδακτοὶ θεου (Isa 54:13) or ὑπὸ τοῦ θεου (Ps. Sol. 17:35).

ἡμᾶ (Riggenbach) not τινα or ἐμε is to be supplied before γράφει The difficulty created by γράφει instead of γράφεσθα (5:1) may account for the reading ἔχετε γράφεσθα (H, et al.; cf. 5:1) and ἔχομεν γράφει (DGF, et al.; cf. 1:8). B (cf. am habuimus) has εἴχομεν which may suggest (Dob.) that Paul had already written a letter, and that he now justifies his failure to mention therein φιλαδελφί If εἴχομεν however interpreted, is original (so Weiss), then ἔχομε is a correction and ἔχετ a conformation to 5:1 as H shows. I seems to read ειχ [τεγρ] φι Most editors read ἔχετ with אAHKL, et al., and γράφει with most uncials. θεοδίδακτο occurs only here in Gk. Bib.; Lft. notes it in the later Barn. 21:6, Athenag. Leg. 11 and Theoph. ad Autol. 2:9. On compounds with θε-, cf. Rom 1:30, 2Ti 3:16, 2Ti 3:2 Mac. 6:23 and Ignatius. For the idea, see Isa 54:13, Joh 6:45, Jer 31:33 ff. εἰς το limits θεοδίδακτο (cf. Php 1:23 and BMT 413). On the characteristic Johannine ἀγαπᾷν ἀλλήλου, cf. Rom 13:8, 1Pe 1:22.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Taught of God [θεοδιδακτοι] . N. T. o. o LXX Not in Class.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.