Exegetical and Hermeneutical Commentary of Ephesians 4:28
Let him that stole steal no more: but rather let him labor, working with [his] hands the thing which is good, that he may have to give to him that needeth.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. Greek, “Let himthat 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.” Banditsfrequented the mountains near Ephesus. Such are meant by those called”thieves” in the New Testament.
but ratherFor it isnot enough to cease from a sin, but the sinner must also enter on thepath that is its very opposite [CHRYSOSTOM].The thief, when repentant, should labor more than he would be calledon to do, if he had never stolen.
let him labourTheftand idleness go together.
the thing which is goodincontrast with theft, the thing which was evil in his past character.
with his handsincontrast with his former thievish use of his hands.
that he may have togive“that he may have wherewith to impart.“He who has stolen should exercise liberality beyond the restitutionof what he has taken. Christians in general should make not selfishgain their aim in honest industry, but the acquisition of the meansof greater usefulness to their fellow men; and the being independentof the alms of others. So Paul himself (Act 20:35;2Th 3:8) acted as he taught (1Th4:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let him that stole steal no more,…. Stealing, or theft, is a fraudulent taking away of another man’s goods, without the knowledge and will of the owner, for the sake of gain; to which evil may be reduced, not making good, or not performing payments, all unjust contracts, detention of wages, unlawful usury, unfaithfulness in anything committed to trust, advising, encouraging, and receiving from thieves: theft is a very great evil; it is a breach of the common law of nature, to do to others, as we would be done by; it is contrary to particular laws of God, and is against common justice, and ought not to be continued in, and is punishable by God and man; it springs from a corrupt heart, and often arises from poverty, idleness, sloth, covetousness, and prodigality: the remedy against it follows,
but rather let him labour, working with his hands the thing which is good; labouring with diligence and industry, at any manufacture, trade, or business, which is honest, lawful, and of good report, is a proper antidote against theft; and ought to be preferred to such a scandalous way of living, and to be constantly attended to: and that for this end among others,
that he may have to give to him that needeth; and not take away another man’s property; needy persons are the objects of charity; and what is given to them, should be a man’s own; and what a man gets by his hand labour, he should not prodigally spend, or covetously lay up, but should cheerfully distribute it to indigent persons.
Fuente: John Gill’s Exposition of the Entire Bible
Steal no more ( ). Clearly here, cease stealing (present active imperative with ).
The thing that is good ( ). “The good thing” opposed to his stealing and “with his hands” ( , instrumental case) that did the stealing. See 2Th 3:10. Even unemployment is no excuse for stealing.
To give (). Present active infinitive of , to share with one.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Let him that stole steal no more” (ho klepton meketi klepteto) “The one given to stealing, let him steal no more (at all),” Exo 20:15; 1Co 6:10; Gen 31:27; 1Ti 1:10; 1Pe 4:15.
2) “But rather let him labour” (mallon de kopiato) “But rather or instead let him labor,” 1Th 4:11; 2Th 3:8-12. The professed Christian who would not work was not to be fed by either the church or individual Christians.
3) “Working with his hands the thing which is good” (ergazomenos tais idiais chersin to agathon) “Working with his own hands (in) good, ideal, or wholesome work,” not stealing or robbing the hands of others. Labor, work to-sustain livelihood, is of Divine command and order. It is honorable in all, Exo 20:9; Ecc 5:12; Luk 10:7; 1Co 4:12.
4) “That he may have to give” (hina eche metadidonai) “in order that he may have, hold, or possess (things) to share with or give to,” Gal 6:6; Luk 6:38; Pro 19:17; Pro 28:27.
5) “To him that needeth” (to chreian echonti) “The one having a (in) or having a need,” Luk 14:12; Act 20:35.
“A HEART FULL OF LOVE”
Dr. Grenfell tells of an old fisherman, rich in trust, who was “given to hospitality.” He was seventy-three years of age, and had fed many hungry folk during the “hard” winters; and when times grew unusually hard this old man of faith brought forth twelve dirty, well-worn five-dollar bills, as a last resort. This money, his entire savings, he gave to the missionary to buy food for needy neighbors But Dr. Grenfell remonstrated: “You are getting old, and you shouldn’t cut the last plank away yet” Then the hardy fisherman of many perils answered: “He’ll take care, doctor, guess I can trust Him. It wouldn’t do not to have used that sixty dollars, and have sent folks away hungry, would it, doctor.”” It would look as if I didn’t much trust in Him.”
–Southern Churchman
KILPIN’S THEFT OF A PENNY
The Re Samuel Kilpin, a minister of Exeter, says, in his life: — When seven years old, I was left in charge of my father’s shop. A man passed, crying, “Little lambs, all white and clean, at one penny each.” In my eagerness to get one, I lost all self-command, and taking a penny from the drawer, I made the purchase. My keen-eyed mother inquired how I came by the money. I evaded the question with something like a lie. In God’s sight it was a lie, as I kept back the truth. The lamb was placed on the chimney-shelf, and was much admired. To me it was a source of inexpressible anguish; continually there sounded in my ears and heart, “Thou shalt not steal; Thou shalt not lie.” Guilt and darkness overcame my mind; and in sore agony of soul I went to a hay-loft, the place is not perfectly in my recollection, and there prayed and pleaded, with groanings that could not be uttered, for mercy and pardon. I entreated for Jesus’ sake. With joy and transport I left the loft from a believing application of the text, “Thy sins, which are many, are forgiven.” I went to my mother, told her what I had done, and sought her forgiveness, and burned the lamb, while she wept over her young penitent.
–Gary-Adams Commentary
Fuente: Garner-Howes Baptist Commentary
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?
Fuente: Calvin’s Complete Commentary
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Let him who stole steal no more, but rather let him work hard, working with his hands what is good, that he may have the means to give to the one who is in need.’
The Christian must ensure that his hands work what is good and not what is evil, and the motive of his life should be the blessing of others not the furtherance of his own wealth.
Paul here hits at the root of theft. People do not steal so that they can help others, they do it because they have themselves very much in mind (we must except here such as a mother in extreme poverty who steals for her starving children because she can obtain food in no other way). Theft is the fruit of covetousness (see the total condemnation of the latter in Eph 5:3; Eph 5:5-6). Once a Christian has put on the new man such attitudes will have gone. His concern will not be for himself but for others, the property owner as well as the needy. Thus for the Christian theft can never be right. As a general principle the theft of someone else’s property, obtained by them in accordance with the customs of their society, is to be condemned and is here forbidden.
Yet theft is a part of everyday life today. The stolen phone call and stationery, taking advantage of the weakness of the system, overclaiming on expenses, ‘the sick day’ taken when there is really little wrong, accepting the ‘sweetener’, these are thought of as clever rather than frowned on. But all things are open to the eyes of Him with Whom we have to do and all will be called to account at the last great reckoning. And they are forbidden to Christians.
‘4:29 ‘Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to those who hear.’
‘Corrupt speech’ is foul, degraded or dirty speech and ribald innuendo. This should never issue from a Christian mouth. Rather the Christian’s words should always be positive and helpful in building up others. The Christian should always be on the watch for how they can lighten another’s load, make them feel good or give them positive strength in their lives. He is not just called to witness to them. Indeed more action and less words might well make the witness of some more effective. He should be concerned to reveal active, unmerited love in all his words so that through them others are blessed. For every idle word a man shall speak he shall give account thereof in the day of judgment (Mat 12:36).
We note from all this that Paul does not just look at sin negatively. He is comparing the old and the new man (Mat 12:24). He constantly has positive goodness in mind. The new man will speak truth, the old man falsehood, the new man will be rightly angry when the cause is right but the old man would let their anger take control, the new man will work hard so as to be able to help others rather being like the old man who avoids work and steals, and now the new man will speak what benefits others rather than be like the old man who hurts, upsets and deceives them. For then he knows that he will not grieve God.
This contrast between the old and the new man must not be over-stressed as suggesting two separate entities. Each of us is only one man, we choose which will have control, ‘the man that I was’ or ‘the man that I am now’.
Fuente: Commentary Series on the Bible by Peter Pett
Eph 4:28. Let him that stole steal no more: Stealing properly signifies private thefts, or frauds, in distinction from public or violent robbery: and as in many of the Gentile nations theft was thought to be no sin; so, perhaps, some of the Ephesian converts had not perfectly divested themselves of their own immoral notions concerning it, and must, of course, have been sometimes under strong temptations to the commission of it. Instead of, working with his hands the thing which is good, Markland would read, working with his hands, that he may have good things to give to him, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
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 ; Exo 22 ; Lev 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 ; [250] but to the effect, that Paul’s 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 ).
] rather on the other hand, imo vero , enhancing in a corrective sense the merely negative . See on Gal 4:9 .
. . .] 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: “ antitheton ad furtum prius manu piceata male commissum.”
. . .] 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 is considering the general nature of the . ., addressed, moreover, to readers mostly Gentile-Christian not expressed in the words, which rather quite simply oppose to the forbidden taking the giving according to duty.
] 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. ; Mller, 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 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
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 and : the former would be too mild, the latter too strong) steal no longer, but rather ( , , 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 ( . ‘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 .
Fuente: Henry Alford’s Greek Testament
Eph 4:28 . : let the stealer no longer steal . Not , = “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 Lacedmonians (Mller, 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 ). : but rather let him labour . has a corrective force, = nay rather, but on the contrary rather; cf. Rom 8:34 ; Gal 4:9 . : 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 precedes . This latter with inserted between and is found in [470] , some cursives, Syr.-Phil., etc.; while 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. as opposed to the of theft = labour , not idleness; honest work , not stealing ; the use of one’s own hands in toil, not robbing the hands of others. : 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 (sc. ix.), at Rome, collated by Tischendorf and others.
[469] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[470] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.
[471] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[472] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[473] Codex Sangermanensis (sc. ix.), a Grco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prs. 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 (sc. ix.), a Grco-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 (sc. ix.), a Grco-Latin MS., at Dresden, edited by Matthi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( ) of the Gospels. The Latin text, g, is based on the O.L. translation.
Fuente: The Expositors Greek Testament by Robertson
labour. As Act 20:35.
the thing = that.
give. See Rom 12:8.
Fuente: Companion Bible Notes, Appendices and Graphics
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 and : the former would be too mild, the latter too strong) steal no longer, but rather ( , , 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 ( . 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.
Fuente: The Greek Testament
Eph 4:28. , who stole) This a milder expression than , the thief. The participle is that of the imperfect tense, while the present here is not excluded.- ) 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.-, let him labour) Often theft and idleness go together.- , good) An antithesis to theft, first committed in an evil hour with thievish hand [lit. with a hand covered with pitch[75]].- , with the hands) which he had abused in committing theft.- , 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.
Fuente: Gnomon of the New Testament
Eph 4:28
Eph 4:28
Let him that stole steal no more:-This implies that they had been given to stealing, either before or after their conversion. There is a close relation between lying and stealing. (The world calls only that stealing which is taken under cover of darkness or in secrecy, without a pretext of ownership. God regards and calls the obtaining of what belongs to another by false representation, by concealment of defect, by taking undue advantage, all gaining goods without a fair and just consideration, stealing). Gaining by such unfair means is so common that the world calls it sharpness, shrewdness, etc., but all such names when probed to the bottom indicate dishonesty. The man is shrewd, is sharp, when he studies to take advantage of his fellow men to get more than the just and fair value of his goods, or to get his neighbors goods at less than their value. Every man is entitled to the market value of his goods. People generally regard those thieves only whom the law has convicted of pilfering, and who are generally among the poor and needy. But in the eyes of the Lord he is a thief who takes from another his rightful due. The tradesman who deals in short weights and measures, and overcharges for his wares, is a thief; the servant who does not occupy faithfully in his masters service the hours and faculties for which he is paid is a thief; the physician who prolongs his visits to his patient beyond what is necessary in order to get gain is a thief. Are Christians cultivating and practicing that spirit of candor, frankness, and honesty that satisfies the man of the world that he will not be unfairly dealt with, that advantage will not be taken of his ignorance, or that he will be overreached in consequence of necessities, or that the goods that he purchases will be just as represented?
but rather let him labor, working with his hands-Instead of making a living by stealth or dishonesty, let him rather work with his hands is the way approved by God. Nothing has a better tendency to make a man moral, honest, and upright in his deportment and character than manual labor for a living. This is frequently commended: But we exhort you, brethren, that ye abound more and more; and that ye study to be quiet, and to do your own business, and to work with your hands, even as we charged you. (1Th 4:10-11). For even when we were with you, this we commanded you, If any will not work, neither let him eat. For we hear of some that walk among you disorderly, that work not at all, but are busybodies. Now them that are such we command and exhort in the Lord Jesus Christ, that with quietness they work, and eat their own bread. (2Th 3:10-12). Laboring with the hands seems to have been regarded by the apostles as an important agent in destroying the disposition, and removing the temptation to steal; in other words, of promoting honesty. A hard-working, industrious man is seldom a dishonest man. A community is usually honest in exact proportion to the number of its citizens who engage regularly in honest, productive labor. Its prosperity is also in the same ratio. When parents educate and train their children to live by manual labor, they start them in the path of honesty. Christians, then, should foster and encourage the members of the church to engage in callings of physical industry. No man or woman can live the Christian life faithfully without some regular industrial calling. Idlers, male and female, have no heritage in the kingdom of God.
the thing that is good,-The Christian must confine his labor to the thing that is good. He cannot, without violating the law of the Spirit, engage in any calling whose general results on society are evil. But it must be a calling, the fruits of which are good to humanity. To bring this about, industry and energy, economy and prudence in business are required, and the danger is that, in bringing these to bear on life, we cultivate the love of money and let it become the leading purpose of life and gain the mastery over us. We are to be in the world as strangers and pilgrims, not drinking into the spirit of the world, but into the Spirit of God. Connected with the legitimate calling of life are many things that are hurtful to man. A Christian ought to keep his conscience and his hands clean of all that is connected with or that leads to sin. Any calling or manner of conducting a calling of life, the general effect of which is to prevent our children from being trained to seek first the kingdom of God and his righteousness, itself is sinful and unfit for a child of God. Yet there are many Christians, while not wholly denying the faith themselves, who in their anxiety for wealth and honor place themselves and families in such surroundings that their ruin is almost sure. When parents set a higher value on worldly attainments than on service to God, none see it sooner than their children, and aided as they are by fleshly tendencies of their own natures, and encouraged by the influence of the world, they will more than likely follow the evil course, and, like Lots daughters who married in Sodom, will prefer the associations that lead to destruction rather than to the pathway that leads to eternal life.
that he may have whereof to give to him that hath need.-The Christian is to work industriously and energetically at that which is good, live economically, and save with prudence, and avoid debt and obligations for the future and use his means liberally for the relief of the poor and needy, the widow and the fatherless, for in this way he promotes the honor of God.
Fuente: Old and New Testaments Restoration Commentary
him that: Exo 20:15, Exo 20:17, Exo 21:16, Pro 30:9, Jer 7:9, Hos 4:2, Zec 5:3, Joh 12:6, 1Co 6:10, 1Co 6:11
steal no more: Job 34:32, Pro 28:13, Luk 3:8, Luk 3:10-14, Luk 19:8
labour: Pro 13:11, Pro 14:23, Act 20:34, Act 20:35, 1Th 4:11, 1Th 4:12, 2Th 3:6-8, 2Th 3:11, 2Th 3:12
that he: Luk 3:11, Luk 21:1-4, Joh 13:29, 2Co 8:2, 2Co 8:12
give: or, distribute, Rom 12:13, 2Co 9:12-15, 1Ti 6:18
Reciprocal: Gen 2:15 – put Gen 3:19 – In Lev 19:11 – shall not Deu 5:19 – General Jdg 19:16 – his work Psa 104:23 – General Pro 12:11 – tilleth Pro 21:5 – thoughts Pro 31:20 – she reacheth Dan 4:27 – by showing Mat 6:2 – when Mat 25:35 – I was an Mar 14:5 – have been given Luk 3:13 – Exact Luk 6:30 – Give Luk 11:41 – rather Act 9:39 – and showing Rom 12:11 – slothful 1Th 4:6 – go Tit 3:14 – maintain good works Heb 13:16 – communicate
Fuente: The Treasury of Scripture Knowledge
(Eph 4:28.) -Let the stealer steal no more. We cannot say that the present participle is here used for the past, as is done by the Vulgate in its qui furabatur, by Luther, Erasmus, Grotius, Cramer, and others. Even some MSS. have . is the thief, one given to the vice of thieving, or, as Peile renders it, the thievish person. Winer, 45, 7; Bernhardy, p. 318; Gal 1:23. It is something, as Stier says, between and . Some, again, shocked at the idea that any connected with the Ephesian church should be committing such a sin, have attempted to attenuate the meaning of the term. Jerome set the example, and he has been followed by Calvin, Bullinger, Estius, Zanchius, Holzhausen, and partially by Hodge. But the apostle condemns theft in every form, and in all probability he alludes to some peculiar aspect of it practised by a section of the idle population of Ephesus. According to the testimony of Eusebius, in the tenth chapter of the sixth book of his Praeparatio Evangelica, throughout the Eastern world few persons were much affronted by being convicted of theft- . See 1Co 5:1, and 2Co 12:21, for another class of sinners in the early church. The apostle’s immediate remedy for the vice is honourable industry, with a view to generosity-
-but rather let him labour, working with his own hands that which is good. The differences of reading are numerous in this brief clause. In some MSS. is omitted, and in others . Clement reads simply , and Tertullian only . Some insert before , and others affix after it. Several important MSS., such as A, D1, E F, G; the Vulgate, Gothic, Coptic, and Ethiopic Armenian; Basil, Gregory Nazianzen, Epiphanius, Jerome, Augustine, and Pelagius-read . Lachmann adopts this reading; K inverts this order, ; but Tischendorf, Hahn, and Alford read , with L and the great majority of mss., Chrysostom, Theophylact, OEcumenius, and the Received Version. B has . We agree with Stier in saying that Harless and Olshausen overlook the proof, when at once they prefer the shortest reading, and treat as an interpolation taken from Gal 6:10. -but rather or in preference let him work, and with his own hands, . , like proprius in Latin instead of suus or ejus, is here used with distinct force. Mat 25:15; Joh 10:3; Rom 8:32; Winer, 22, 7. Manual employment was the most common in these times. Act 20:34; 1Th 4:11. is something useful and profitable. His hands had done what was evil, and now these same were to be employed in what was good. If a man have no industrious calling, if he cannot dig, and if to beg he is ashamed, his resort is to plunder for self-support:
Now goes the nightly thief, prowling abroad
For plunder; much solicitous how best
He may compensate for a day of sloth
By works of darkness and nocturnal wrong.
But if a man be active and thrifty, then he may have not only enough for himself, but even enjoy a surplus out of which he may relieve the wants of his destitute brethren-
-that he may have to give to him who hath need. This is a higher motive than mere self-support, and is, as Olshausen remarks, a specifically Christian object. Not only is the thief to work for his own maintenance, but Christian sympathy will cheer him in his manual toil, for the benefit of others. Already in the days of his indolence had he stolen from others, and now others were to share in the fruits of his honest labour-truest restitution. It is more blessed to give than to receive.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
7The Bible does not contradict itself, hence an apparent conflict in its language will be understood when all the passages involved are considered. Ephesians 4:28 directs men to labor for the necessities of life, so we are to understand our present passage to mean that our desire for them must not be our chief purpose in the world; it should all be regarded in the light of Matthew 6:33. Sealed is from SPHRAGIZO, and Thayer defines it at this place, “To confirm, authenticate, place beyond doubt.” The idea is that we should seek the food that the Son of man offers which will lead to everlasting life. This is assured since the Father has placed his seal or stamp of approval on his Son’s work.
Fuente: Combined Bible Commentary
Eph 4:28. Let him who stealeth, not, stole, as if a single act were meant. One who acts thus, not quite so strong as thief, But were there any such among the Ephesian Christians? Possibly there were, comp. 1Co 5:1; 2Co 12:21; but more probably the term should be understood in the spirit of Christian ethics, of those who lived by their wits, cheating their neighbors, or in indolence neglected to labor for themselves, becoming a burden on the charity of others. Certainly the context points to such, as included. Preying upon others in any way is forbidden: let such steal no longer; but rather, etc. How he should labor is explained in the appended clause: working with his hands that which is good. The effort is to be assiduous, the hands that were thievish are to be used in honest labor. Laziness is but a form of dishonesty; and manual labor is far more honorable than many forms of business, so-called.
That he may have, etc. Why he should labor is now stated. Further it is implied that all labor, however assiduous and honest, which does not aim at a surplus to give away, is not distinctively Christian. The laborer may not always be conscious of this end, but it must be practically present. The precept of this verse is the very opposite of communism, which encourages men to take as their right, not to give as their privilege. Here is the germ of Christian social science. It does not encourage demands from capital (the accumulated surplus of labor), but lays a personal duty upon the Christian capitalist. On the other hand, each is commanded not only to labor but to have a surplus: to be a capitalist for benevolent purposes at least. The Apostles language discourages begging, combining to extort, or legislating in favor of idleness. Legislative charity is not necessarily Christian charity; taxes are not free will offerings of benevolence. The dignity of manual labor is sustained by the Apostles example (Act 18:3; Act 20:34; 2Th 3:8) and precept (Act 20:35; 2Th 3:10). To despise labor is a mark of barbarism, not of civilization. Unless the primal curse (Gen 3:19) be accepted and transformed into a blessing, it becomes a worse misfortune. The one rule for making it a blessing is given by this Apostle: So laboring ye ought to help the weak, and to remember the words of the Lord Jesus, how he himself said, It is more blessed to give than to receive (Act 20:35).
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Expository Notes with Practical Observations on the New Testament
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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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.
A definite call to honest work for a living as opposed to the easy way of life. The text speaks of stealing, but there are today, some that make a living in a manner that is not far from stealing, yet it is legal. The point is that we are to labor with our hands – do actual work for a living, not live off other people’s labor.
There are many today on the welfare system that are living off the kindnesses of those that work for a living. I don’t want to deny those in need what they can gain, but if the gain was not there, many more would be working for a living. Those that are able to work and do not work are a continual drag on society and should be corrected in their life style.
The last part of the verse is of interest – working is not only for gaining a living but for helping those in need. Today, we have the panhandlers that are making more than any of us working folks and they don’t even pay taxes I would guess, since what they receive is a gift.
Churches are inundated with people wanting a handout. Many of them know the system and claim to be Christians, some even find out the pastors names in neighboring towns in the fellowship of the churches they are hitting up so that they sound more legitimate. Churches have a very hard time knowing who is really in need and who is conning them.
Many have simply stopped helping anyone and refer everyone to the social services in their area – not an unwise idea to me. It is suggested that we help those in our own assembly that are in need – we can hold them accountable, we can know their need is legitimate and we can see the good our assistance is doing.
Some today will not work if the work is hard. This word translated labor carries the thought of fatigue with it, or the idea of working hard, working and toiling, or working till you are fatigued – not a concept for our easy lifestyle day is it? Today if we have to toil, we look for another job – we can’t hinder ourselves like that is the thought. We must find a place to put in our time so that we can gather a pay check – forget that WORK stuff!
I think this verse presents a principle that most of us have experienced. The reward of hard work and having extra money to share with others is a real blessing.
I “retired” a couple years ago and this is one thing that has bothered me. There is no reward for sitting and watching television or drinking coffee at the local fast food joint. Those days when I find a lot of things to do around the house and maybe running errands are a real boost to me because I feel I am accomplishing something. If I weren’t able to write, I most definitely would be back in the work force if I could find a job.
Many on our welfare system have never known that joy and the system is not about to allow them to. The system is self perpetuating so they must keep people on the roles so that they have a reason to exist. Some states have started requiring people to work for their check. You can tell the free loaders very easily. They are the ones that are upset about having to work for something that is “owed” them, while those honest people that are in the system due to no fault of their own are overjoyed at having something to do and being productive.
I have often wondered about people that lived on crime. It must be a frustrating thing to have to be constantly planning and scheming to find enough money to live on. They can’t just go and put in their eight hours and then enjoy the rest of the day, they have to be thinking ahead about how they are going to get their next fix, or their next hit so that they can continue on. Seems a job would be an easier option.
One other application. This seems to be an absolute. Don’t steal, but go to work. That isn’t a multiple choice, it is an absolute – do it this way, not the other way. So many today have been educated in humanism which tells them they don’t have to do what they don’t want to do, they only have to do what they feel like doing – there are no absolutes, just what you want for your life. This verse proves the basic premise of humanism incorrect – there are absolutes that ought to be followed.
It is also of note that Paul places stealing as a part of the lost person, while specifying that the believer is to work for a living. That ought to tell us something in and of itself.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
4:28 {16} Let him that stole steal no more: but rather let him labour, working with [his] hands the thing which is {m} good, that he may have to give to him that needeth.
(16) He descends from the heart to the hands, condemning theft: and because the men who give themselves to this wickedness often pretend to be poor, he shows that labour is a good remedy against poverty, which God blesses in such a way that those who labour always have some surplus to help others. And therefore it is far from being the case that they are forced to steal other men’s goods.
(m) By labouring in things that are holy, and profitable to his neighbour.
Fuente: Geneva Bible Notes
The third exhortation is to refrain from stealing but to work so we will have something to share with the needy. Paul did not mention other benefits of work here such as providing for one’s own needs and doing something useful. He emphasized the most noble of motives. Stealing (Gr. klepton) covers all forms of misappropriation. This verse is a reaffirmation of the teaching of the seventh commandment (Exo 20:15; Deu 5:19).