Ephesians 4:28

Eph_4:28

Let him that stole steal no more, but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.

Divers sorts of stealing

There is the low and coarse species of stealing; there is also a refined species, which is quite as evil. The tradesman who knows that his expenditure is more than the profits of his business will cover, and yet continues to live, as long as he possibly can, on the capital and goods of his creditors, is a thief. Let him steal no more, but let him labour, and live, like an honest man, on the result of his labour. How many widows and elderly people in our day have been robbed of their all by joint-stock, thieving companies! We blush and fear for our country as often as we think of the lying prospectuses, the loud pretensions and the bold front (like their architecture) of our thieving gentry. Leave your fine houses, strip you of your fine clothes, and inquire by what honest labour you can serve the commonwealth, and earn your own bread. Labour is handsome, but polite thieving is dastardly, infamous. Thou shalt not steal, neither in the rudest, nor in the politest manner. Steal not thy neighbours character by private slander. If thou dislikest thy neighbour express it not, lest thou shouldst rob him of the goodwill of him who hears thee. Steal not thy neighbours time. If you are not concerned to fill up your own time with good works, why should you hinder another? If you steal the time of diligent man, you rob him, and the world too, of a benefit. Steal not the good thoughts of thy neighbour by occupying his attention with thy vain thoughts. Steal not the chaste affections of thy neighbour by leaving upon him the taint of thy foul passion. And before thou allowest thyself by a glance, a touch, or a word, to draw to thee the heart of any creature, inquire whether thou meanest to be true and faithful to that creature for all time? Instead of theft, every species of which is ignoble, the apostle commends to us the nobility of labouring for the benefit of others. Labour that you may have something to give. If you labour for money that money may make you great, money will degrade and ruin you. If you labour for money that you may have money to give to those who need it, you will labour temperately, and never be the slave of money. (J. Pulsford.)

Honesty in bargains

Some years ago it was proposed to the Duke of Wellington to purchase a farm in the neighbourhood of Strathfieldsaye, which lay contiguous to his estate, and was therefore a valuable acquisition, to which he assented. When the purchase was completed, his steward congratulated him upon having had such a bargain, as the seller was in difficulties and forced to part with it. What do you mean by a bargain? said the duke. The other replied, It was valued at £1,100, and we have got it for £800. In that case, said the duke, you will please to carry the extra £300 to the late owner and never talk to me of cheap land again. (Raikes.)

Theft of various kinds

I. Robbers of their neighbours property.

1. Almost impossible to enumerate all subdivisions of this class of men.

(1) Those who commit theft directly.

(a) All those who cheat in measures, weight, quality, or value of goods.

(b) Those who violate the right of their neighbour, such as the advocates of unjust lawsuits and unjust judges.

(c) Those who inconsiderately contract debt, and dishonest bankrupts.

(d) Usurers, etc.

(2) Indirectly.

(a) Superiors and officers who do not prevent the infliction of damages if they can prevent it.

(b) All hired men who take their pay without performing the amount of work contracted for.

(c) All who try to extort from mechanics, hired men, etc., some deduction from the stipulated wages.

(d) All dishonest finders.

(e) All idlers, squanderers, and feigned beggars.

2. Their responsibility. We read in the life of St. Medardus that, when his cow was stolen the bell attached to her neck continued ringing, although the thief hid it in a box, and then buried it in the ground, until the cow was restored to her owner. Like this bell, goods unjustly acquired cry incessantly, Pay what thou owest!

(1) The duty of restitution is in the highest degree obligatory.

(2) Indispensable.

II. Robbers of their neighbours good name.

1. Different kinds of these.

(1) Detractors.

(2) Calumniators.

(3) Listeners.

2. The guilt. This is manifest, for a mans good name is one of his most precious possessions (Pro_22:1).

3. The obligation of restitution it incurs is--

(1) Urgent.

(2) Exceedingly difficult.

In regard to the object; for, who can check the notoriety of vices once divulged, who repair the damage sustained? In regard to the hearers, who, according to human nature, are inclined to believe the evil rather than the good. In regard to yourself, since you must everlastingly confess yourself to be a liar and calumniator. III..

1. Such are Robbers of Gods glory principally the robbers of souls.

(1) Those who give scandal by bad example, by words of double meaning, lascivious songs, shameful pictures, books, etc.

(2) Seducers who, like Satan, make it their business to ruin souls by commandment, counsel, etc.

(3) Negligent superiors and parents, who, like Eli, neglect their duty, and thus bring on the ruin of souls confided to their care.

2. How great is the responsibility! Eye for eye, etc. What will justice require of him who has been the means of casting into hell an immortal soul purchased at an infinite price? Soul for soul! (Venedien.)

The transforming power of truth

In Ephesus many lived by stealing. In Homers time, 850 B.C., theft was not discreditable, being ascribed to heroes and gods. The old Spartans taught their boys to steal; the disgrace was in being caught. In low civilizations, now, thieving is common, and in low parts of a high civilization, and, indirectly, by no means uncommon all about us. For instance, in trade, when your milkman gives scant measure, or diluted milk; when shoes are made with paper soles, goods are sold as English, for a higher price, that never saw England. In working, where workmen take six days to do that which ought to be done in three--smoke and discuss politics while paid for working. A young man steals who exhausts himself by amusement or dissipation at night, so as to be unfit for work by day; who drinks, and so confuses his brain that he cannot render fit service; whose body is weary, brain muddled, or mind filled with thoughts of other things, so he cant render full value for pay received. Pauls Christian teaching will push all that out. Let the stealer steal no more. It demoralizes the stealer. No man can long wrong his fellows without suffering most himself. It demoralizes society, is a constant drain upon the resources and strength of the honest and hard-working. It is not enough to stop stealing; that is but negative. The powers that were perverted must be used positively. The need for food and clothing is perpetual, and if a man cant meet them by stealing, he must by working. Let this same man who lived by his wits now work. The stealer becomes self-supporting. Instead of lessening the common fund for his own support, he adds to it, if he does no more. One by one the powers will fail. Man ought to provide for the days of weakness. On the Fitchburgh road lamps are lighted before the tunnel is reached, but prepared before starting. Get ready for the tunnel of old age and poverty. Go to the ant, thou sluggard; learn of her and be wise. Out of each harvest should come seed corn as well as food. The Christian man is there to work, not only for self-support and for wife and family--this is binding upon man as such--but beyond this, that he may have to give to him that needeth. The Christian motive for working, then, is to give or distribute. This should be the purpose, the aim, the end of work. Supplying of present need, preparing against future want, clothing, feeding, housing wife and children, and educating children--these motives build up civilization; but Christianity goes deeper, and claims more, puts as the motive of all labour this living principle--ministering to the needy. Some men toil and save and amass for the sake of the money! others for the power, or social standing, or luxuries money gives; others for the wife and children. Christian men ought to work and save for the simple purpose and end of giving to those who have need. Pauls consecration to Christ shaped all his life. The captain lays his course, and crosses the ocean with Liverpool in his thought. Coal is consumed and machinery driven night and day for that one purpose. Christians on the sea of life ought to subordinate all work to this one grand purpose, To give to him that needeth. Some prefer to give as they get, and die poor. Some save up to endow great institutions. The purpose is the same. It is said of Peabody that he never spent more than three thousand dollars a year on himself. All that is needed is simply enough to keep the body and mind as the producing and distributing centre at the highest working point; anything more burdens and distracts. The reasons are two for this line of life.

1. It does the greatest good to the greatest number, ministers to the enjoyment of the worker by bringing self-forgetfulness--the highest point of happiness always--and helps the needy.

2. It makes life Divine, Christ-like, God-like. God so loved the world that He gave His only- begotten Son, etc. (O. P. Gifford.)

Stealing

Probably the most singular funeral sermon ever heard was that which the eccentric Rowland Hill once delivered in London over the remains of his favourite servant, Roger. Many persons present, remarked the preacher, looking around on the anxious faces turned towards him, were acquainted with the deceased, and have had it in their power to observe his character and conduct. They can bear witness that for a considerable number of years he proved himself a perfectly honest, sober, industrious, and religious man, faithfully performing, so far as lay in his power, the duties of his station in life, and serving God with constancy and zeal. Yet this very man was once a robber on the highway. You may readily imagine what astonishment these words produced, and amidst what profound silence the preacher thus went on: More than thirty years ago he stopped me on the public road, and demanded my money. Not at all intimidated, I argued with him; I asked him what could induce him to pursue so iniquitous and dangerous a course of life. His answer was, I have been a coachman; I am out of place, and I cannot get a character; I am unable to find any employment, and am therefore obliged to do this or to starve. I told him where I lived, and asked him to call and see me. He promised he would, and he kept his word; I talked further with him, and offered to take him into my own service. He consented, and ever since that period he has served me faithfully, and not me only, but he has faithfully served his God. Instead of finishing his life in a public and ignominious manner, with a depraved and hardened heart, as he probably would have done, he died in peace, and we trust, prepared for the society of just men made perfect. Till this day the extraordinary circumstance I have now related has been confined to his heart and mine. I have never mentioned it to my dearest friend. The practice of stealing prevails in all pagan communities. You will find many curious instances of dexterity in theft in such books as Cooks Voyage, and others of more recent date. We ought to learn to call things by their right names. If a poor, half-starved fellow in his shirt sleeves, shivering on a cold day, slyly takes a fustian coat worth five dollars, which is hanging out in front of a clothing store, it is spoken of by everyone as stealing, and the culprit enjoys a few years of retirement in prison to remind him of his dreadful breach of the law. On the other hand, let a so-called gentleman in broadcloth run away with fifty thousand dollars from some institution in which he had an office, and how does the world regard him? As a thief? By no means. He is only a defaulter! And yet can you see any difference between the two cases, except it be this, that the thief in broadcloth is the worst? Many acts of theft are committed out of pure thoughtlessness. Those boys who went up the river in a boat, last summer, and stopped at a watermelon patch and took a good many, and destroyed a good many more, what were they but thieves? I cannot think of a better way of applying this important subject, than to relate a little circumstance which once happened in the Sandwich Islands. A good missionary had preached a sermon on the sin of dishonesty, hoping it might not be lost upon his hearers. The very next morning, on opening the door of his bamboo hut, he was surprised to see a great many of the islanders seated on the ground, waiting for him. The missionary kindly asked why they had called upon him so early, when one of them replied, We have not been able to sleep all night, after hearing what you said yesterday. When we were pagans, we thought it right to steal if we could do it without being found out. Yesterday you told us that God commanded people not to steal, and as we wish to mind Him we have now brought back all the things we ever took. One man then lifted up an axe, a hatchet, or chisel, and exclaimed, I stole this from the carpenter of such a ship, naming the vessel; others handed back a saw or knife, and a great variety of other things, making the same candid confession. Then they insisted that the missionary should take these stolen goods, and keep them until he might have an opportunity of returning them to the owner. (J. N. Norton, D. D.)

Honesty and work

I. As to the prohibition, Let him that stole, steal no more. By this we are forbidden the use of all such means, for our own maintenance and support, as are injurious to our neighbour.

II. Thing to be considered in the text, but rather let him labour. We generally say that God has made nothing to no purpose; and yet, pray tell me what the rich man is made for, if his business be only to eat and drink, and spend his estate? Can you justify the wisdom of Providence in sending such a creature into the world? There is work cut out for all creatures, from the highest to the lowest; all things in nature have their proper business, and are made to serve some wise end of God.

III. I proceed now to the third thing, which is the limitation, by which we are confined to work only the things which are good, foregoing all unlawful means of supporting ourselves. From hence it follows that you must be confined to some work which may answer to the wants or desires of life. Now the things which men want are either the necessaries, or conveniences, or pleasures of life; and all trades or callings are subservient to one or other of these. The next thing to be considered is, what is the measure of this duty; whether we are obliged to labour merely to supply our own wants and necessities, or whether there be any other duties incumbent on us, which must likewise be answered by our labour and toil? This the apostle has settled in the

IV. and last place, enjoining us to labour that we may have to give to him that needeth. So that the end we ought to aim at by our labour and industry is to enable us, not only to support ourselves and our families, but to be contributors likewise to the wants and necessities of such as are not able to work and labour for themselves. Charity has no measure but the wants of others and our own ability. And hence it appears that by the apostles rule you are bound as well to thrift and frugality as to labour; and therefore, such as work hard and spend freely all they get are highly to be blamed, and may be found at last to have spent out of the poors stock, since by squandering their own they come at last to a necessity of living upon charity, by which means others are straitened that they may be supplied. (Bishop Sherlock.)

The purpose of work

The idle members of a community are its greatest curses.

I. The wrong idea of work.

1. It is wrong idea that work is wholly a curse, to be escaped if possible. See the folly of no work.

(1) Powers wasted.

(2) Time wasted.

(3) Temptations strengthened.

2. It is a wrong idea that the end of work is to amass wealth:

(1) For show.

(2) For personal pleasures and gratifications.

Is not this the Widely prevalent, if not predominant thought in our day?

II. The sight idea of work.

1. To produce something beneficial to man: Working with his own hands that which is good: that which belongs to the category of what is good and honest … There may, perhaps, be also involved the notion of what is beneficial, and not detrimental to others. A statue, a picture, a poem, a book, an article of clothing honestly made--all this is making with our hands something good.

2. To obtain the satisfaction of imperative personal needs.

3. To give of our superfluity to the wants of others, whether bodily or spiritual. (Clerical World.)

Earning a livelihood

It is a singular circumstance that this stealing is put in antithesis to work: as if there were a strong implication that some men do not work, and do not get an honest livelihood. Those, whatever may have been their course, who have been obtaining a livelihood in an improper way, are enjoined to obtain it in a proper way. And what is that proper way? Labour: earn your livelihood; work with your hands that which is good. Consider what earning ones livelihood implies; what thought more and more, as competition makes it necessary; what ingenuity, that is schoolmaster to man himself; what patience; what faith in the future; what promptness; what punctuality; what exactness; what truth; what honesty; what self-denial. Earning a mans livelihood in the competitions of modern society is not so easy a thing. It is that which is to be accomplished by bringing into exercise almost every one of the manly virtues: virtues on the lower plane, to be sure, but virtues none the less. The necessity of earning ones livelihood is also an effectual guard, in the greatest number of instances, from those temptations which come with leisure; with abundance; with what are called fortunate circumstances in life. For, although with labour there may be rudeness, and although with the leisure which labour has there may be gross indulgence, the tendencies are towards such an equilibrium of the animal spirits and the mental condition, that it is easier for a man that works to avoid evil. Not only is he healthier--and health itself is a condition of morality; not only is he happier--and happiness is a co-labourer with virtue; but he is defended from many of those temptations which come from indolence. Not having enough to do to tire himself out heartily, has been the ruin of many and many a young man. It is a matter of great complaint, often, that one has to rise with the sun, or before it, in winter; that he hardly has time to eat; and that at night he is so tired that he is glad to seek his couch and fall asleep. There may be too much of that, to be sure; but too little of it has sent ten thousand young men to the pit. The necessity of a mans earning his own livelihood is one of those great natural, moral educations which is established in nature. (H. W. Beecher.)

The worship of work

Let me illustrate my meaning by some examples. What can be more secular than painting, sculpture, or architecture? yet many painters, sculptors, and architects have sanctified their brush, their chisel, their 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. Now let us remember that whatever our work may be, whether we be servants or masters, God is our Employer. He has appointed our work. (W. Grant.)

A definition of industry

Industry doth not consist merely in action, for that is incessant in all persons; our mind being like a ship in the sea, if not steered to some good purpose by reason yet tossed by the waves of fancy, or driven by the winds of temptation some-whither; but the direction of our mind to some good end, without roving or flinching, in a straight and steady course, drawing after it our active powers in execution thereof, doth constitute industry. (I. Barrow, D. D.)

The joy of industry

Industry is not only the instrument of improvement, but the foundation of pleasure; for nothing is so opposite to the true enjoyment of life as the relaxed and feeble state of an indolent mind. He who is a stranger to industry may possess, but he cannot enjoy. It is labour only that gives a relish to pleasure. It is the indispensable condition of our possessing a sound mind in a sound body. Idleness is so inconsistent with both, that it is hard to determine whether it be a greater foe to virtue, or to health and happiness. Inactive as it is in itself, its effects are fatally powerful. Though it appears a slowly flowing stream, yet it undermines all that is stable and flourishing. It is like water, which first putrefies by stagnation, and then sends up noxious vapours, filling the atmosphere with death. (H. Blair, D. D.)

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

Eph 4:28. Let him that stole — While he was in his heathen condition of ignorance and vice; steal no more — Under a conviction that God is the avenger of all such injuries, 1Th 4:6. Stealing, as Macknight justly observes, “is a vice most pernicious to the thief himself. For finding it more easy to supply his necessities by stealing than by working, he falls into a habit of idleness, which, among the lower classes of mankind, is an inlet to all manner of wickedness. Next, the ease with which the thief gets, disposes him to squander thoughtlessly his unjust gain in the gratification of his lusts. Hence such persons are commonly addicted to lewdness and drunkenness.” But rather let him labour — In some honest calling; working with his hands — Which he formerly employed in stealing; the thing which is good — And creditable. The same command the apostle gave to the Thessalonians, 2Th 3:11-12; that he may have to give to him that needeth — May be able even to spare something out of what he gains by industry in his calling, for the relief of such as stand in need of it; and so may be no longer a burden and a nuisance, but a blessing to his neighbours. Thus every one who has sinned in any kind, ought the more zealously to practise the opposite virtue.

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

4:28 Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).

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

Eph 4:28. Ὁ κλέπτων, who stole) This a milder expression than ὁ κλέπτης, the thief. The participle is that of the imperfect tense, while the present here is not excluded.—μᾶλλον δὲ) but even rather [let him labour more] than [he would] if he had not stolen. In every kind of sin which a man has committed, he ought afterwards to practise the contrary virtue.—κοπιάτω, let him labour) Often theft and idleness go together.—τὸ ἀγαθὸν, good) An antithesis to theft, first committed in an evil hour with thievish hand [lit. with a hand covered with pitch[75]].—ΤΑῖς ΧΕΡΣῚΝ, with the hands) which he had abused in committing theft.—ἵνα ἔχῃ, that he may have) The law of restitution ought not to be too strictly urged against the law of love. [He who has stolen should also excercise liberality beyond the restitution of what was taken away.—V. g.]

[75] Said of hands to which others’ property seems to stick; thievish.—Mart. viii. 59.—ED.

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

Eph_4:28. The stealer is no more to steal. The present participle does not stand pro praeterito (Luther, Erasmus, Grotius, and most of the older expositors, following the Vulgate), but: he who occupies himself with stealing. The right view is already taken by Zanchius; see also Winer, p. 316 [E. T. 444]. As there were in the apostolic church fornicators (1Co_5:1), so were there also stealers,[248] and the attempts to tone down the notion are just as arbitrary as they are superfluous.[249] The question why Paul does not mention restitution (Luk_19:8; Exodus 22; Leviticus 6; Isa_58:6; Eze_33:15; Plato, Legg. ix. p. 864 D f.) is not, with Estius, to be answered to the effect, that it is contained in μηκέτι κλεπτέτω;[250] but to the effect, that Pauls design was not to give any complete instruction on the point of stealing, but only to inculcate the prohibition of the same and the obligation of the opposite (which, moreover, has restitution for its self-evident moral presupposition). The whole exhortation in this form has, indeed, been regarded as inappropriate, because not in keeping with the apostolic strictness (see de Wette), but we have to observe, on the other hand, that Paul elsewhere too contents himself with simple prohibitions and commands (see e.g. Rom_13:13 f.), and that the apostolic strictness follows in the sequel (Eph_5:5).

μᾶλλον δέ] rather on the other hand, imo vero, enhancing in a corrective sense the merely negative μηκέτι κλεπτ. See on Gal_4:9.

κοπίατω κ.τ.λ.] let him labour, in that he works with his hands that which is good; in that, by the activity of his hands (instead of his thievish practices), he brings about that which belongs to the category of the morally good. Bengel well says: τὸ ἀγαθόν antitheton ad furtum prius manu piceata male commissum.

ἵνα ἔχῃ κ.τ.λ.] The view of Schoettgen, that this applies to the Jewish opinion of the allowableness of theft serving for the support of the poor (Jalk. Rubeni, f. 110, 4; Vajikra rabba, f. 147, 1), is indeed repeated by Koppe (comp. Stolz) and Holzhausen, but isconsidering the general nature of the ὁ κλέπτ. μηκέτι κλεπτ., addressed, moreover, to readers mostly Gentile-Christiannot expressed in the words, which rather quite simply oppose to the forbidden taking the giving according to duty.

τῷ χρείαν ἔχοντι] to the one having need, namely, that there may be imparted to him. Comp. 1Co_12:24; Mar_2:25; 1Jn_3:17; Plat. Legg. vi. p. 783 C, xii. p. 965 B.

[248] In connection with which the appeal to the permission of stealing among various heathen nations, as among the Egyptians and Lacedaemonians (see Wolf, Cur.; Müller, Dorier, II. p. 310 f.), is entirely unsuitable in an apostolic epistle with its high moral earnestness. Against such a prejudice Paul would have written otherwise.

[249] See, e.g., Jerome: furtum nominans omne, quod alterius damno quaeritur. He approves, moreover, the interpreting it of the furtum spirituale of the false prophets. Estius: generaliter positum videtur pro fraudare, subtrahere, etc. Comp. Calvin and many, as also still Holzhausen.

[250] Nam qui non restituit cum possit, is adhuc in furto … perseverat. This is in itself true, but no reader could light upon such a pregnant meaning of the μηκέτι κλεπτέτω.

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.

Eph 4:28 . ὁ κλέπτων μηκέτι κλεπτέτω : let the stealer no longer steal . Not ὁ κλέψας , = “he who stole,” but pres. part. with a subst. force ( cf. Win.-Moult., p. 444). Stealing was not wholly condemned by ancient heathen opinion. It was even allowed by the Lacedæmonians (Müller, Dor. , ii., p. 310). It was a vice into which the recently converted living in the old pagan surroundings, especially when unemployed, might all too readily slip. It has been thought strange, scarcely credible indeed, that professing Christians in these Asiatic Churches could have given way to thieving. But the Epistles bear witness to the existence of grosser offences against morality in the Churches ( e.g. , 1Co 5:1 ). μᾶλλον δὲ κοπιάτω : but rather let him labour . μᾶλλον δέ has a corrective force, = nay rather, but on the contrary rather; cf. Rom 8:34 ; Gal 4:9 . ἐργαζόμενος τὸ ἀγαθὸν ταῖς χερσίν : working the thing that is good with his hands . The readings here vary considerably, notwithstanding the simplicity of the statement. The TR adopts the reading given by [468] , many cursives, Slav., Chrys., etc. In [469] , am., etc., the ταῖς χερσίν precedes τὸ ἀγαθόν . This latter with ἰδίαις inserted between ἀγαθόν and ταῖς χερσίν is found in [470] , some cursives, Syr.-Phil., etc.; while ταῖς ἰδίαις χερσὶν τὸ ἀγαθόν is the reading of [471] [472] 1 [473] [474] [475] , 37, etc., Vulg., Goth., Copt., Sah., Eth., Arm., Jer., Epiph., etc. This last is the best, and is adopted by LTTr and by WH in the marg., though not in the text. τὸ ἀγαθόν as opposed to the κακόν of theft = labour , not idleness; honest work , not stealing ; the use of one’s own hands in toil, not robbing the hands of others. ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι : that he may have to give to him that has need . It has been thought strange by some that Paul simply forbids stealing and makes no reference to the duty of restitution. In point of fact he does more than that; for he declares the proper object of all Christian labour ( cf. Olsh.), viz. , to acquire not merely for ourselves and our own need, but with the view of being able to help others.

[468] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[469] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[470] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.

[471] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[472] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[473] Codex Sangermanensis (sæc. ix.), a Græco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prés. Its text is largely dependent upon that of D. The Latin version, e (a corrected copy of d), has been printed, but with incomplete accuracy, by Belsheim (18 5).

[474] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.

[475] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( δ ) of the Gospels. The Latin text, g, is based on the O.L. translation.

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

Eph_4:28

The next exhortation relates to theft we are not to steal but to labor, that we may not only honestly support ourselves, but be able also to give to those who need.

The word ὁ κλέπτων does not mean one who stole, but one who steals, the thief. But how, it is asked, could the apostle assume that there were thieves in the Ephesian church, especially as he is addressing those who had been renewed, and whom he is exhorting to live agreeably to their new nature? To get over this difficulty Calvin says, Paul does not refer merely to such thefts as the civil law punishes, but to all unjust acquisition. And Jerome says, Ephesios monet, ne sub occasione emolumenti furti crimen incurrant, furtum nominans, omme quod alterius damno quaeritur. This enlargement of the idea of theft, though it transcends the limits assigned the offense in human laws, does not go beyond the law of God. As the command, Thou shalt do no murder, includes the prohibition of malice; so the command, Thou shalt not steal, forbids everything that doth or may unjustly hinder our neighbors wealth or outward estate. It is very certain that many things tolerated by the customs of men; many modes of getting the property of others into our own possession practiced even by those professing to be Christians, are in the light of the divine law only different forms of theft, and will be revealed as such in the judgment of the last day. The spirit of the apostles command no doubt includes all the forms of dishonesty. Still it may be questioned if this principle gives the true explanation of the passage. Others say, that as in the Corinthian church fornication and even incest was tolerated, See 1Co_6:1-6, it is not incredible that theft should be disregarded in the church of Ephesus, or at least not visited with discipline. It is however probable that our version, which agrees with the Vulgate and with Luthers translation, expresses the true sense. Not that ὁ κλέπτων means the same with ὁ κλέψας, but as murderer means one guilty of murder, however penitent, so thief may mean one guilty of theft. Certain inmates of the prisons are called thieves because of their past, and not because of their present conduct.

The positive part of the apostles injunction is, instead of sustaining himself unjustly on the labor of others, let him labor, working with his hands the thing that is good. As he used his hands to steal, let him use them in doing what is right i.e. in honest labor. Paul elsewhere lays down the general principle, if any would not work neither should he eat. 2Th_3:10. No one is entitled to be supported by others, who is able to support himself. This is one great principle of scriptural economics. Another, however, no less important is, that those who cannot work are entitled to aid and therefore the apostle adds as a motive why the strong should labor that they may have to contribute to him that hath need. No man liveth for himself; and no man should labor for himself alone but with the definite object to be able to assist others. Christian principles, if fairly carried out, would speedily banish pauperism and other cognate evils from our modern civilization.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

He descendeth from the heart to the hands condemning theft: and because that men which give themselves to this wickedness use to pretend poverty, he showeth that labor is a good remedy against poverty, which God blesseth in such sort that they which labor have always some overplus to help others so far is it from this, that they are constrained to steal other men’s goods.

By laboring in things that are holy, and profitable to his neighbor.

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

Greek, "Let him that stealeth." The imperfect or past tense is, however, mainly meant, though not to the exclusion of the present. "Let the stealing person steal no more." Bandits frequented the mountains near Ephesus. Such are meant by those called "thieves" in the New Testament.

but rather--For it is not enough to cease from a sin, but the sinner must also enter on the path that is its very opposite [CHRYSOSTOM]. The thief, when repentant, should labor more than he would be called on to do, if he had never stolen.

let him labour--Theft and idleness go together.

the thing which is good--in contrast with theft, the thing which was evil in his past character.

with his hands--in contrast with his former thievish use of his hands.

that he may have to give--"that he may have wherewith to impart." He who has stolen should exercise liberality beyond the restitution of what he has taken. Christians in general should make not selfish gain their aim in honest industry, but the acquisition of the means of greater usefulness to their fellow men; and the being independent of the alms of others. So Paul himself (Act 20:35; Th2 3:8) acted as he taught (Th1 4:11).

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 28. Let him that stole steal no more] It is supposed that, among the rabbins, stealing was not entirely discountenanced, provided a portion was given to the poor. The apostle here teaches them a different doctrine: as they should speak truth every man with his neighbour, so they should in every respect act honestly, for nothing contrary to truth and righteousness could be tolerated under the Christian system. Let no man, under pretence of helping the poor, defraud another; but let him labour, working with his hands to provide that which is good, that he may have to give to him who is in necessity. Stealing, overreaching, defrauding, purloining, &c., are consistent with no kind of religion that acknowledges the true God. If Christianity does not make men honest, it does nothing for them. Those who are not saved from dishonesty fear not God, though they may dread man.

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

28. Let him that stole steal no more. This includes not merely the grosser thefts which are punished by human laws, but those of a more concealed nature, which do not fall under the cognizance of men, — every kind of depredation by which we seize the property of others. But he does not simply forbid us to take that property in an unjust or unlawful manner. He enjoins us to assist our brethren, as far as lies in our power.

That he may have to give to him that needeth. “Thou who formerly stolest must not only obtain thy subsistence by lawful and harmless toil, but must give assistance to others.” He is first required to labor, working with his hands, that he may not supply his wants at the expense of his brethren, but may support life by honorable labor. But the love which we owe to our neighbor carries us much farther. No one must live to himself alone, and neglect others. All must labor to supply each other’s necessities.

But a question arises, does Paul oblige all men to labor with their hands? This would be excessively hard. I reply, the meaning is plain, if it be duly considered. Every man is forbidden to steal. But many people are in the habit of pleading want, and that excuse is obviated by enjoining them rather to labor (μᾶλλον δε κοπιάτω) with their hands. As if he had said, “No condition, however hard or disagreeable, can entitle any man to do injury to another, or even to refrain from contributing to the necessities of his brethren.

The thing which is good. This latter clause, which contains an argument from the greater to the less, gives no small additional strength to the exhortation. As there are many occupations which do little to promote the lawful enjoyments of men, he recommends to them to choose those employments which yield the greatest advantage to their neighbors. We need not wonder at this. If those trades which can have no other effect than to lead men into immorality, were denounced by heathens — and Cicero among the number — as highly disgraceful, would an apostle of Christ reckon them among the lawful callings of God?

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.

(28) Let him that stole (properly, the stealer) steal no more. . . .—In this verse St. Paul treats dishonesty, virtually, although less distinctly, from the same point of view as before. For he is not content with forbidding it, or even with forbidding it as fatal to society; but he directs that it be superseded by the opposite spirit of self-sacrifice, working in order to give to others what is honestly our own, as the fruit of the labour of “our own hands.” In that direction there is a profound wisdom, in striking at the root of that exclusive selfishness which so often and so naturally exhibits itself in dishonesty. But we note in it also a peculiar harmony with the great doctrine of unity; for the sense of unity will always exhibit itself in working what is “good,” that is, gracious, for the sake of “him that needs.”

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

28. him that stole] Another moral inference from Christian incorporation. Here again, as above (see on Eph_4:25), and more obviously than ever, the Christian aspect of the duty has also a universal reference.—The Gr. is a present participle, and may equally well be rendered him that stealeth. It is possible, surely, that St Paul (like many a modern missionary and pastor) was prepared to find inconsistency so serious in the Christian community as to warrant the assumption of present thieving in some cases. (See above on Eph_4:25). Such things were surely to be found in the early Corinthian Church.

The duty of strict restitution is not explicitly mentioned here. But in the Epistle to Philemon, written at the same time, it is both insisted upon and acted upon.

his hands] Better, perhaps, his own hands. If personal activity has been spent on wrong, let nothing less than personal activity be spent on “working that which is good,” with a view to honest getting and gain.

that he may have to give] Impartation of good is of the genius of the Gospel; and there would be a special call now to impart where there had been unholy appropriation before. Christian morality, as Monod remarks, is never satisfied with reform; it demands conversion.

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.

Let all bitterness,.... These words are a dehortation from several vices good men are liable to, by which the Spirit of God is grieved: "bitterness" sometimes designs the corruption of nature, which is the gall of bitterness, and bond of iniquity; and sometimes actual sins and transgressions, even those of God's own people, which are evil and bitter things; and sometimes heretical doctrines, which are roots of bitterness; and sometimes sinful words spoken by the saints, one against another; and here perhaps it signifies, the first offence taken in the mind, against any person, upon any account, which should at once be put away, and not encouraged:

and wrath: heat of spirit, which follows upon bitterness, or upon the spirit being embittered and offended; see Eze 3:14.

And anger; a sinful one, cautioned against before, Eph 4:26.

And clamour and evil speaking; such as brawlings, contentions, contumelies, reproaches, slanders, &c. arising from an embittered, wrathful, and angry disposition: these should all

be put away from you, with all malice; being the deeds of the old man, unbecoming such as are born again, and grieving to the Spirit of God.

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

28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.

Ver. 28. Let him labour, working, &c.] This is the best remedy against poverty, which often prompts a man to theft, Pro 30:9. {See Trapp on "Pro 30:9"} The Grand Turk himself must be of some trade (Peacham); and Seneca said he had rather be sick in his bed than idle. How much more should "all ours learn to maintain good works for necessary uses, that they be not unfruitful!" Tit 3:14.

That he may have to give] Day labourers then must do somewhat for the poor. And indeed, alms should not be given until it "sweat in a man’s hand," saith he, in the Book of Martyrs. Giles of Brussels gave away to the poor whatsoever he had that necessity could spare, and only lived by his science, which was that of a cutler. (Acts and Mon.)

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.

Let him that stole steal no more - Theft, like lying, was, and is, almost a universal vice among the pagan. The practice of pilfering prevails in, probably, every pagan community, and no property is safe which is not guarded, or so locked up as to be inaccessible. Hence, as the Christian converts at Ephesus had been long addicted to it, there was danger that they would fall into it again; and hence the necessity of special cautions on that head. We are not to suppose that “pilfering” was a common vice in the church, but the cautions on this point proceed on the principle that, where a man has been long in the habit of a particular sin, he is in great danger of falling into it again. Hence, we caution the man who has been intemperate against the least indulgence in intoxicating drinks; we exhort him not to touch that which would be so strong a temptation to him. The object of the apostle was to show that the gospel requires holy living in all its friends, and to entreat Christians at Ephesus in a special manner to avoid the vices of the surrounding pagan.

But rather let him labour - Let him seek the means of living in an honest manner, by his own industry, rather than by wronging others.

Working with his hands - Pursuing some honest employment. Paul was not ashamed to labor with “his own hands” Act 20:35; and no man is dishonored by labor. God made man for toil Gen 2:15; and employment is essential to the happiness of the race. No man, who is “able” to support himself, has a “right” to depend on others; see the notes on Rom 12:11.

That he may have to give to him that needeth - Margin, “distribute.” Not merely that may have the means of support, but that he may have it in his power to aid others. The reason and propriety of this is obvious. The human race is one great brotherhood. A considerable part “cannot” labor to support themselves. They are too old, or too young; or they are crippled, or feeble, or laid on beds of sickness. If others do not divide with them the avails of their labors, they will perish. We are required to laboar in order that we may have the privilege of contributing to their comfort. Learn from this verse:

(1) That every Christian should have some calling, business, or profession, by which he may support himself. The Saviour was carpenter; Paul a tentmaker; and no man is disgraced by being able to build a house or to construct a tent.

(2) Christianity promotes industry. It is rare that an idle man becomes a Christian; but if he does, religion makes him industrious just in proportion as it has influence over his mind. To talk of a “lazy Christian,” is about the same as to talk of burning water or freezing fire.

(3) Christians should have some “useful” and “honest” employment. They should work “that which is good.” They should not pursue an employment which will necessarily injure others. No man has a right to place a nuisance under the window of his neighbor; nor has he any “more” right to pursue an employment that shall lead his neighbor into sin or ruin him. An honest employment benefits everybody . A good farmer is a benefit to his neighborhood and country; and a good shoemaker, blacksmith, weaver, cabinetmaker, watchmaker, machinist, is a blessing to the community. He injures no one; he benefits all. How is it with the distiller, and the vender of alcoholic drinks? He benefits no one; he injures every body. Every quart of intoxicating drink that is taken from his house does evil somewhere - evil, and only evil, and that continually. No one is made better, or richer; no one is made more moral or industrious; no one is helped on the way to heaven by it. Thousands are helped on the way to hell by it, who are already in the path; and thousands are “induced” to walk in the way to death who, but for that distillery, store, or tavern, might have walked in the way to heaven. Is this then “working that which is good?” Would Paul have done it? Would Jesus do it? Strange, that by a professing Christian it was ever done! See a striking instance of the way in which the Ephesian Christians acted when they were first converted, in the Acts of the Apostles, Act 19:19; compare notes on that place.

(4) The main business of a Christian is not to “make money,” and to become rich. It is that he may have the means of benefiting others. Beyond what he needs for himself, his poor, and sick, and aged, and afflicted brother and friend has a claim on his earnings - and they should be liberally bestowed.

(5) We should labor in “order” that we may have the means of doing good to others. It should be just as much a matter of plan and purpose to do this, as it is to labor in order to buy a coat, or to build a house, or to live comfortably, or to have the means of a decent burial. Yet how few are those who have any such end in view, or who pursue their daily toil definitely, “that they may have something to give away!” The world will be soon converted when all Christians make that the purpose of life; see the notes on Rom 12:11.

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

Let him that stole steal no more; stealing is understood largely for seeking our own gain by any way, defrauding others, whether by taking away, or unjustly detaining what is theirs.

But rather let him labour; i.e. diligently and industriously, as the word imports. Idleness is condemned as tending to theft.

Working with his hands; as the only instrument by which most arts and trades are exercised.

The thing which is good; not in any unlawful way, but in an honest calling.

That he may have to give to him that needeth; that he may have not only whereupon to live, and prevent stealing, but wherewith to help those that want, Luk 21:2.

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

28. Stole—In the present steals.

Steal no more—St. Paul puts the maxim in the general form, so that if there be any one in the Church who does steal he may apply it. Some have been surprised that such a person could be supposed as being in an apostolic Church. But, as Meyer suggests, if there could be a fornicator in the Corinthian Church, there might be a stealer in the Ephesian Church; and, perhaps, apologists for both question how far the laws of marriage and the laws of property were binding under the new Christianity. Dr. Eadie quotes the testimony of Eusebius, showing that throughout the eastern world a man called a thief did not at all resent it. In countries where living is easy, and the standard of living low, the laws of property are easily violated. A Spartan punished his boy who stole, not for his theft, but for his stupidity in being caught, esteeming skill in avoiding detection a greater virtue than honesty in avoiding theft. St. Paul teaches his converts that a Christian, instead of stealing from others, should work, and so be able to give unto others. He must not be a pilferer, but a benefactor.

Working with his hands—This, rather than stealing with his fingers: for Paul points out not only the wrong, but more abundantly shows the reverse right.

The… good—Instead of the evil, namely, the theft. Laziness is the father of poverty and the grandfather of theft. Men at the present day avoid the labour of the hands, and seek for political office that they may steal plentifully and genteelly. When the standard of living is high, the temptations to theft in such forms are often very powerful, and the crime of embezzlement should be severely punished.

Give—For giving, of the result of our honest toil, is a great and honourable Christian virtue. Whether in kindness to the poor, in public endowments of educational institutes, the upbuilding of churches, or the spreading of the Gospel, there is a blessed glory in giving. If at the present day there be prodigality in living and profligacy in stealing, there is also a great and glorious liberality in giving. If this be an age of very bad men it is also an age of very good ones.

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

Let the stealer stem no more. JO kleptwn may be translated either as a noun or as the present participle. In either case it implies that even Christians might continue to steal, and that they had to be warned against the habit. This may seem strange to us, but not to those who consider how little theft was thought of among the pagans, and how liable such habits are to remain among converts from heathenism. Where there is a low moral tone and an uneducated conscience, very great irregularities may be found. Dishonesty in trade, deceit in business, are just the same. Among the Ephesians, thieving was probably the result of idle habits and of dislike to hard work. Hence the apostle says, But rather let him labor, working with his hands the things that are good, that he may have to impart to him that hath need. Idleness is mean, labor is honorable; Christ calls us to work, not for this reason only, but in order that we may have something to give away. Paganism would rob others of what is rightfully their own; Christianity leads me to give to others what is rightfully my own. This different genius of the two systems appears here very clearly. Observe the true use of superfluities look out for the needy, and give for their relief.

Warning against theft: a plea for honest work.

It may seem strange that such an admonition should be addressed to believers. It is no more strange than admonitions against fornication. "Flee fornication". (1Co_6:18) It is a warning against dishonesty, which often assumes insidious disguises that conceal the true character of the injury done to our neighbors.

I THEFT IS ONE OF THOSE SINS WHICH OUGHT NOT EVEN TO BE NAMED AMONG CHRISTIANS. It springs out of the deep selfishness of the heart. It is a breach of the great commandment of love that love "which worketh no ill to his neighbor and proves that the world has a great hold upon the heart that can plan the deed of dishonesty.

II THE REMEDY PRESCRIBED TO PREVENT THEFT IS HONEST WORK. "Let him labor, working with his hands.

1. God is our Employer. He has appointed our work and he requires it at our hands (Act_20:34; 1Th_4:11) It ought to be part of our worship. The gospel does not forbid our making an honest gain, nor does it countenance any indifference to our mere earthly advantage. It gives no encouragement to asceticism.

2. Idleness is inconsistent with Christian life and leads to many dangers. "Idleness occasions poverty, brings men to want, increases their necessities; and then they betake themselves to indirect and unlawful means to supply them." There were persons at Thessalonica who were "working not at all, but were busybodies". (2Th_3:11) Christianity gives no encouragement to monkish idleness. It was designed for a busy world.

3. It must be honest work. "Working with his hands the thing which is good." We may not steal, either to enrich others or ourselves. We may not seek our own advantage by oppression or injury to others, or by the gain of callings dishonoring to our Christian profession. "The matter of our alms must be goods righteously gotten; otherwise it is robbery, not righteousness.

4. It is work for the benefit of others as well as ourselves. "That he may have to give to him that needeth." We are not to amass wealth for our own enjoyment, but that we may supply the necessities of others. There are some who cannot work. Their wants we are bound to supply, for no man liveth to himself. "The righteous man giveth and spareth not". (Pro_21:26) "Who would not rather be a laborer than a loiterer, seeing the sluggard is so miserable a wretch, but the just man so-happy and able to do good works? T.C.

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

But rather let him labour - Lest idleness lead him to steal again. And whoever has sinned in any kind ought the more zealously to practice the opposite virtue. That he may have to give - And so be no longer a burden and nuisance, but a blessing, to his neighbours.

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

Observe here, 1. The sin dissuaded from: theft and stealing. This the heathen nations counted no crime; they make no conscience, either openly or fraudulently, to take away their neighbour’s goods. Therefore, says the apostle, let those of you, who in the time of your paganism and unregeneracy, were given to stealing, now, being converted to Christianity, do so no more.

Observe, 2. The remedy prescribed for the prevention of this sin; and that is diligence and labour in some honest calling: Let him labour, working with his hands. Idleness occasions poverty, brings men to want, increases their necessities, and then they betake themselves to indirect and unlawful means to supply them.

Observe, 3. One special reason why persons should labour in the way of their calling; that they might have to give to him that needeth; not only that they may have wherewith to relieve their own wants, but the wants of others.

Where note, That God expects charity from the hands of those who get their living with their hands: day-labourers, and such as have nothing to live upon but their work, must yet give their mite, their alms, for the help of the indigent.

Observe, 4. The restriction and qualification of this labour of the hands: he must work that which is good, that he may give to him that needeth. To relieve others with the gain of oppression, or with the hire af an harlot, is unacceptable; the matter of our alms must be goods righteously gotten, otherwise it is robbery, not righteousness.

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

28. Let him that stole. All sorts of sinners had been converted among the Gentiles, even thieves. In this exhortation, “To put off the old man and his deeds” (verse 22), this class is embraced also by name. Let him labor. Honest labor is the best antidote to a dishonest life. Every man is to labor in order that he may not only supply his needs, but have that which he can give.

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.

filthy talk

This refers to speech that is cruel or rude.

for building others up

"for encouraging others" or "for strengthening others"

their needs, that your words would be helpful to those who hear you

"their needs. In this way you will help those who hear you"

do not grieve

"do not distress" or "do not upset"

for it is by him that you were sealed for the day of redemption

The Holy Spirit assures believers that God will redeem them. Paul speaks of the Holy Spirit as if he were a mark that God puts on believers to show that he owns them. AT: "for he is the seal that assures you that God will redeem you on the day of redemption" or "for he is the one who assures you that God will redeem you on the day of redemption" or (See: Metaphor and Active or Passive)

translationWords

Holy Spirit

God

redeem

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

28. ὁ κλέπτων μηκέτι κλεπτέτω. This implies, as indeed Eph 4:17 does, that the bad habits of their former life still hung about some of the converts. The moral atmosphere of an establishment of slaves must have been terribly degrading for those who were still immersed in it. St Paul, however, as the next clause shows, must have been thinking in the main of free men.

μᾶλλον δὲ κοπιάτω. Cf. Act 20:34 f. The distaste for the steady work necessary to earn a living is not peculiar to any generation. St Paul’s fixed principle of self-support served a further purpose besides distinguishing him from the tribe of charlatans.

ἐργαζόμενος ταῖς χερσὶν τὸ ἀγαθόν, 1Co 4:12; 1Th 4:11. ἐργ. τὸ ἀγαθόν is not to be confused with the phrase in Rom 2:10; Gal 6:10. The best parallel is Tit 3:8; Tit 3:14 καλῶν ἔργων προΐστασθαι. There were disreputable methods of making a living, the evil of which would not be purged by a charitable subscription, so the addition of τὸ ἀγαθὸν is not superfluous.

ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι. Neither St Paul (1Ti 6:17 f.) nor our Lord (Luk 16:9) denounces the institution of private property. Both find its chief end in the power that it gives for social service.

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.

28.] Let him that stealeth (not ‘that stole,’ as E. V.; ‘qui furabatur,’ Vulg.: cf. reff., and Winer, § 45. 7. Stier remarks well, that the word lies between κλέψας and κλέπτης: the former would be too mild, the latter too strong) steal no longer, but rather (οὐ γὰρ ἀρκεῖ παύσασθαι τῆς ἁμαρτίας, ἀλλὰ καὶ τὴν ἐναντίαν αὐτῆς ὁδὸν μετελθεῖν, Thl.: similarly Chr.) let him labour, working (cf. besides reff., Joh 6:27 and note) with his hands (contrast to his former idleness for good, and bad use of those hands) that which is good (τὸ ἀγ. ‘antitheton ad furtum prius manu piceata commissum.’ Beng.), in order that (as a purpose to be set before every Christian in his honest labour) he may have to impart to him that has need.

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

28. ὁ κλέπτων μηκέτι κλεπτέτω. Not “qui furabatur,” as Vulg., an attempt to soften the proper force of the word. Jerome mitigates the word in a different way, interpreting it of everything “quod alterius damno quaeritur,” and favours the application to the “furtum spirituale” of the false prophets. The present participle seems intermediate between ὁ κλέψας and ὁ κλέπτης.

μᾶλλον δὲ κοπιάτω, rather, on the contrary, let him labour, ἐργαζόμενος ταῖς [ἰδίαις] χερσὶν τό ἀγαθόν.

There is a considerable variety of reading here—

ταῖς ἰδίαις χερσὶν τὸ ἀγαθόν, א* A D G, Vulg. Clarom. Goth. Arm.

ταῖς χερσὶν τὸ ἀγαθόν, א4 B, Amiat., Ambrosiaster.

τὸ ἀγαθὸν ταῖς ἰδίαις χερσίν K 10 MSS., Theodoret

τὸ ἀγαθὸν ταῖς χερσίν, L most MSS., Chrys., Theoph., Oecum.

The chief question is as to the genuineness of ἰδίαις. On the one hand, it is suggested that it may have been intentionally omitted because its force was not perceived, and so it was thought to be superfluous; on the other hand, that it may be an interpolation from 1Co 4:12. Against the former suggestion is the circumstance that in the passage in Cor., where the word might with even more reason be thought superfluous, no copyist has omitted it. The insertion, on the other hand, was very natural. The case of τὸ ἀγαθόν is very different. The variation in its position is, indeed, suspicious, and a nearer definition of ἐργαζόμενοι might have seemed necessary (since, as Chrys. observes; ὀ κλέπτων ἐργάζεται, ἀλλὰ κακόν), and Gal 6:10 would then suggest τὸ ἀγαθόν; but the only authority for its omission is Tertullian (Res. Carn. 45).

τὸ ἀγαθόν. “Antitheton ad furtum prius manu piceata male commissum,” Bengel.

ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι. The motive here alleged is striking and characteristic, although surely we cannot say, with Olshausen and Ellicott, that this is the true specific object of all Christian labour; unless by “Christian labour” is meant labour over and above what is necessary for the labourer’s own subsistence. That, by the law of nature, is the first object, unless we include with it the support of his own family.

Schoettgen infers from this clause that there were some who thought their thefts might be atoned for by almsgiving; and he quotes passages from Jewish writers which refer to such a delusion (Yalkut Rubeni, f. 110:4; Vayyiqra Rabba, f. 147. 1). Not, indeed, that there was any such “Jewish opinion,” as some writers assert. But the precept here is too general to be so understood, it simply (as Meyer remarks) opposes to unlawful taking, dutiful giving.

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