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is not the statement of an inference (Baumgarten-Crusius), but of a purpose: dependent, however, neither on παρηγγείλαμεν , nor on what has hitherto been said, including the precept to φιλαδελφία , 1Th_4:10 (Flatt), but on 1Th_4:11, and in such a manner that the first half of 1Th_4:12 refers to φιλοτιμεῖσθαι ἡσυχάζειν καὶ πράσσειν τὰ ἴδια , and the second half to ἐργάζεσθαι ταῖς χερσὶν ὑμῶν
1Th_4:12 is not the statement of an inference (Baumgarten-Crusius), but of a purpose: dependent, however, neither on παρηγγείλαμεν , nor on what has hitherto been said, including the precept to φιλαδελφία , 1Th_4:10 (Flatt), but on 1Th_4:11, and in such a manner that the first half of 1Th_4:12 refers to φιλοτιμεῖσθαι ἡσυχάζειν καὶ πράσσειν τὰ ἴδια , and the second half to ἐργάζεσθαι ταῖς χερσὶν ὑμῶν .
εὐσχημόνως ] well-becoming, honourably, Rom_13:13; 1Co_7:35; 1Co_14:40. The opposite is ἀτάκτως , 2Th_3:6.
πρός ] not coram (Flatt, Schott, Koch), but in relation to, or in reference to those who are ἔξω . Comp. Bernhardy, Syntax, p. 265.
οἱ ἔξω ] those who are without (sc. the Christian community), those who are not Christians, whether Jews or Gentiles. Comp. Col_4:5; 1Co_5:12-13, 1Ti_3:7. Already among the Jews οἱ ἔξω ( çéöåðéí ) was the usual designation of Gentiles. See Meyer on 1Co_5:12.
μηδενός ] is by most considered as masculine, being understood partly of Christians only (so Flatt), partly of unbelievers only (Luther, Camerarius, Ernest Schmid, Wolf, Moldenhauer, Pelt), partly both of Christians and unbelievers (Schott, de Wette,—who, however, along with Koch, thinks that there is a chief reference to Christians,
Hofmann, Riggenbach). But to stand in need of no man, is for man an impossibility. It is better therefore, with Calvin, Estius, Grotius, Bengel, Baumgarten-Crusius, Alford, to take μηδενός as neuter, so that a further purpose is given, whose attainment is to be the motive for fulfilling the exhortations in 1Th_4:10 : to have need of nothing, inasmuch as labour leads to the possession of all that is necessary for life, whereas idleness has as its inevitable consequence, want and need.