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Incitement to growth in brotherly love, and, that lore be not prejudiced, to quiet and sober industry
1Th_4:9-12.
2. (1Th_4:11.) And to place your honor there in [And to study].—We are not to supply from what precedes, in brotherly love. Opposed to this is the fact, 1. that öéëïôéìåῖóèáé commonly governs an infinitive, and most naturally, therefore, in the present instance, the immediately following ἡóõ÷Üæåéí &c.; for, 2. unless the latter be allowed to depend on öéëïô ., it would stand (awkwardly) attached by asyndeton. The word öéëïô . 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: öéëïôéìßá politica erubescit ἡóõ÷Üæåéí ].” 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. ἡóõ÷ßá , 2Th_3:11-12; 1Ti_2:2; 1Ti_2:11-12; where the opposite is ðåñéåñãÜæåóèáé , ðïëõðñáãìïóýíç ], a loud, ostentatious officiousness—the driving disposition, which with its zeal about incidental matters affects a deceptive substitute for Php_2:12. This ἡóõ÷ , branches out in the sequel on two sides: a. ôὰ ἴäéá ðñÜóóåéí , and b. ἐñãÜæåóèáé ôáῖò ÷åñóßí which is not the same thing. The former—.in the classics, ôὰ ἑáõôïῦ or ἑáõôῶí ðñÜóóåéí (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 ðáñçããåßëáìåí , and so on the parenthetical clause; better by Lünemann, Hofmann and others, on the verb of the principal clause, ðáñáêáëïῦìåí — öéëïôéì &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. Ìçäåíüò 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 ôïὑò ἔîù . 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 ðåñéóó . and öéëïô . by means of êáß 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 ðëåïíåêôåῖí through indolence, particularly that of a seemingly spiritual sort. But Lünemann protests with reason against the division of the church into two classes. Even öéëïôéì &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 öéëïôéì . as something new hastily fastened on, and having no reference to what goes before. The connection of the two infinitives by êáß 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 ðåñéåñãßá , and ðïëõðñáãìïóýíç and ἀëëïôñéïåðéóêïðßá 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 íÞöùìåí 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 ðïëõðñáãìïóýíç . The Apostle’s words, therefore, contain really nothing, whereby a spurious excitement, even if it were of an eschatological nature, could be increased.
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 ( ìáèçôáß ), 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; 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 áἰþí , 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 ×ñéóôåìðüñïõò . 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.
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; ëְּáåֹã , is an essential, weighty glory; äüîá , 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:
1Th_4:9.—[ ïὐ ÷ñåßáí ἕ÷åôå ãñÜöåéí . Comp. 1Th_5:1; and 1Th_1:8, Critical Note 4.—J. L.] A. D.3 E. K. L. Sin.1, and many read ἔ÷åôå ; D.1 F. G. Sin.2 [Vulgate, Chrysostom, Lachmann, &c.], ἔ÷ïìåí , which is easier; B., åἴ÷ïìåí ; 4 minuscules, with ἔ÷åôå , have ãñÜöåóèáé , comp, 1Th_5:1. See the Exegesis.
1Th_4:10.—[ ôïὺò ἐí ὅëῃ ôῇ Ìáê .] It is of no importance to the sense, whether we read or omit ôïýò after ἀäåëöïýò . Sin.1 is quite alone in reading ἀä . ὑìῶí ἑí .
1Th_4:10.—[ ðáñáêáëïῦìåí . Comp. 1Th_3:2, Critical Note 2.—J. L.]
1Th_4:10.—[ ðåñéóóåýåéí ìᾶëëïí . Comp. 1Th_4:1, Critical Note 5.—J. L.]
1Th_4:11.— éäßáéò 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]
1Th_4:12.—[ åὐó÷çìüíùò 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.]
1Th_4:12.—[Revision: “The word ÷ñåßá occurs 49 times in the N. T., and is nowhere else lack in E. V., which here follows the Bishops’ Bible.”—J. L.]
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.]
[A very questionable reference. The love there spoken of is love to the saints; and, besides, the äéÜ of 1Th_4:5 is best connected, not with ôÞí ἀãÜðçí of 1Th_4:4, but with ὐ÷áñéóôïῦìåí of 1Th_4:3.—J. L.]
[Besides that the ôéíÜ there is often read ôéíÜ , and construed with ôὰ óôïé÷åῖá .—J. L.]
[Lünemann and Ellicott lay “the principal emphasis on the fact of their being already taught”— èåïäßäáêäïé ;—Alford, on áὐôïὶ ὑìåῖò .—J. L.]
[ öéëïôéìåῖóèáé —found also in Rom_15:20 and 2Co_5:9. Ellicott: “In all, perhaps, some idea of ôéìÞ 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.]
[Of course, this must not be strained so far as to contradict 1Co_12:12-30; Eph_4:11-16; &c.—J. L.]