Exegetical and Hermeneutical Commentary of 1 Thessalonians 4:12
That ye may walk honestly toward them that are without, and [that] ye may have lack of nothing.
12. that ye may walk honestly toward them that are without ] Honestly is rather honourably, honest (Vulgate) in decent, comely fashion, in such manner as to “adorn the doctrine of God our Saviour” (Tit 2:10), and to win for Christian faith respect even from those who did not embrace it. in 1Ti 3:7 this is laid down as a condition specially important hi the case of men appointed to office in the Church, that they should “have a good testimony from them that are without.”
Those without “outsiders,” as we say is an established phrase, used by contrast with “those within” the fold of Christ, or the walls of the city of God; see 1Co 5:12-13; Col 4:5, “Walk in wisdom toward those outside;” also Mar 4:11. In a thriving commercial town like Thessalonica, indolence or unfitness for the common work of life would bring great discredit on the new society.
and that ye may have lack of nothing] Better, need of nothing (R. V.), or of no one ( no man, A.V. margin). As much as to say: “That every one, inside or outside the Church, may respect you, and you may be no man’s dependents.”
The sense of honourable independence was strong in St Paul (see ch. 1Th 2:6; 1Th 2:9, and again 2Th 3:8): he desires to see it in all his people. The Church was already in danger of having its charities abused by the indolent, so as to foster a spirit of pauperism. In Eph 4:28 the Apostle enlists on the side of diligent secular work the spirit of charity, in addition to that of self-respect “that he may have to give to him that needeth;” comp. Act 20:34-35, “It is more blessed to give than to receive.” And in 1Ti 5:8 he includes under the necessities to be met by honest labour those of the man’s household, condemning the neglecter of these claims as “denying the faith” and “worse than an unbeliever.”
Fuente: The Cambridge Bible for Schools and Colleges
That ye may walk honestly toward them that are without – Out of the church; comp notes on Col 4:5. The word rendered honestly, means becomingly, decorously, in a proper manner; Rom 13:13; 1Co 14:40. It does not refer here to mere honesty in the transaction of business, but to their general treatment of those who were not professing Christians. They were to conduct themselves toward them in all respects in a becoming manner – to be honest with them; to be faithful to their engagements; to be kind and courteous in their conversation; to show respect where it was due, and to endeavor in every way to do them good. There are few precepts of religion more important than those which enjoin upon Christians the duty of a proper treatment of those who are not connected with the church.
And that ye may have lack of nothing – Margin, no man. The Greek will bear either construction, but the translation in the text is probably the correct one. The phrase is to be taken in connection not merely with that which immediately precedes it – as if their walking honestly toward those who were without would preserve them from want – but as meaning that their industrious and quiet habits; their patient attention to their own business, and upright dealing with every man, would do it. They would, in this way, have a competence, and would not be beholden to others. Learn hence, that it is the duty of a Christian so to live as not to be dependent on others, unless he is made so by events of divine Providence which he cannot foresee or control. No man should be dependent on others as the result of idle habits; of extravagance and improvidence; of the neglect of his own business, and of intermeddling with that of others. If by age, losses, infirmities, sickness, he is made dependent, he cannot be blamed, and he should not repine at his lot. One of the ways in which a Christian may always do good in society, and honor his religion, is by quiet and patient industry, and by showing that religion prompts to those habits of economy on which the happiness of society so much depends.
Fuente: Albert Barnes’ Notes on the Bible
1Th 4:12
That ye may walk honestly toward them that are without, and that ye may have lack of nothing.
The disciplinary and educational function of business, and some of the dangers that assail those engaged in it
I. Whatever their motives may be, businessmen are actually practising daily and hourly the christian virtues of faith or foresight, prudence, self-control, self-denial, temperance, uprightness. The characteristic virtues of the business world are Christian virtues every one, and in adopting them men have acknowledged the excellence of Christianity. Self-indulgence is recognized as folly, as the foe to all happiness and manliness. Self-denial, self-control, is known in the practical affairs of life to be the condition of all success. Thus far, then, men have learned the great lesson of the Cross, and have taken its principles to be the rules of business life. Therefore it is that, if rightly and wisely conducted, there is no better discipline for the formation of character than business. It teaches in its own way the peculiar value of regard for others interests, of spotless integrity, of unimpeachable righteousness; and the busy activities of life, in themselves considered, are good and not evil. They are a part of Gods great work, and are as much His appointment as the services of praise and prayer.
II. Though beyond all question the business energies of the age have been reinforced and guided by the gospel, until discipline, temperance, and self-control have become their permanent characteristics, and though beyond all question the business pursuits of the age are recognized by Christian thinkers and economists as departments of human culture and as part of Gods administration of the world, yet businessmen, with all their earnestness and sagacity, are peculiarly liable to be blind to these high considerations and ignorant of this great economy. There are two dangers by which they are continually liable to be betrayed: one is selfishness, and the other is worldliness.
1. Profit, of course, is the very essence of success in business. Yet the making of profit is apt to become an absorbing passion with the eager businessman for its own sake. His ordinary relations with men are apt to be more or less controlled by it. He pretty soon begins to wish to make his association pay, and his friendships, and his politics, and everything that he is and has and does. And if he is successful, a certain selfish pride establishes itself in his heart. Then comes avarice, that amazing and monstrous passion of the soul which loves money for its own sake, which grows on what it feeds on, which never can be appeased, never has enough. Woe to the man who sinks into this slavery.
2. Men are simply absorbed and engrossed and satisfied with their business pursuits and interests, and so neglect and forget their religious and eternal interests. Man is more than a denizen of this world. There is a hunger of the heart which nothing but God can appease; a thirst of the soul which nothing but God can satisfy. That ye may walk honourably toward them that are without. What can give this, spite of poverty or wealth, but the Christian conscience which is void of offence toward man and God? That ye may have lack of nothing. What can assure this, but the Spirit of adoption, which bears witness with our spirit that we are children and heirs of God? (Bp. S. S. Harris.)
Motives to industry
I. It is right. That ye may walk honestly.
1. Idleness exposes men to three forms of dishonesty–
(1) Unlawful dependence on others. We have no right to ask or receive the produce of anothers labour when we are perfectly able to have produce of our own. This belongs to him and we filch it when we take it without value returned. It is taking the bread out of his mouth. All beggars, loungers, and loafers of all classes come under this category–labourers, genteel placemen, ministerial sinecurists.
(2) Thievery. The thief is not usually one who cant, but one who wont work. To rob requires abilities which if honestly employed would secure adequate remuneration. But the thief likes his calling because of the idle leisure it promises, and the love of display which its wicked gains may gratify.
(3) Gambling–the vice of which consists in getting that for which nothing, is given, involving the rightful owner in loss. That he might have been the garner is no justification, but a condemnation of both parties. This, too, springs from love of ease, from love of excitement, and from the feverish desire to be rich without the legitimate pains.
2. Honest industry avoids these temptations and secures–
(1) Independence, which is worth all that is requisite to secure it. The worker could not stoop to the base cringing necessary to reap the paltry gains of the parasite, and mercifully escapes the contempt to which the idle dependent is exposed.
(2) Nobility of soul which would scorn to take an undue advantage of another.
II. It is profitable. That ye may have lack of nothing. This is perfectly legitimate as a subordinate motive, and is one of the mainstays of civilization and philanthropy. The idea involves–
1. The economy of the results of labour. To gain a competence thrift, temperance, and forethought are necessary. How many men honest and industrious enough, and with every means of acquiring a competency from time to time lack everything from their thriftless ways. But while honest to others they are dishonest to themselves. Frugality must enter into any large meaning of honesty.
2. The use of the results of labour–
(1) In domestic requirements.
(2) For charitable purposes.
(3) For the promotion of religion. (J. W. Burn.)
Honesty
When James II, sent his Jacobite emissary to seduce the commanders of the British navy, he reported that Sir Cloudesley Shovel was in corruptible; He is a man not to be spoken to, was the emissarys tribute. (C. E. Little.)
Honesty rewarded
A farmer called on Earl Fitzwilliam to represent that his crop of wheat had been seriously injured in a field adjoining a certain wood where his lordships hounds had, during the winter, frequently met. He stated that the young wheat had been so cut up and destroyed that in some parts he could not hope for any produce. Well, my friend, said his lordship, if you can procure an estimate of the loss you have sustained I will repay you. The farmer replied that he had requested a friend to assist him in estimating the damage, and they thought that, as the crop seemed entirely destroyed, 50 would not more than repay him. The Earl immediately gave him the money. As the harvest approached, however, the wheat grew, and in those parts of the field which were the most trampled the corn was strongest and most luxuriant. The farmer went again to his lordship, and said, I am come, my lord, respecting the field of wheat adjoining such a wood. I find that I have sustained no loss at all; for where the horses had most cut up the land the crop is most promising, and therefore I brought the 50 back again. Ah, exclaimed the venerable Earl, this is what I like! this is as it should be between man and man! His lordship then went into another room, and on returning, presented the farmer with a cheque for 100, saying, Take care of this, and when your eldest son shall become of age present it to him, and tell him the occasion which produced it.
Honesty towards those without
Only a few weeks ago, a missionary in China took his gun to go up one of the rivers of the interior to shoot wild ducks; and, as he went along in the boat, he shot at some ducks, and down they fell; unfortunately they did not happen to be wild fowl, but tame ducks belonging to some neighbours. The owner was miles away, but the boat was drawn up to the side of the river, and the missionary went about carefully endeavouring to find out the owner of the ducks, for he could not rest until he had paid for the damage he had ignorantly done. The owner was much surprised, he had been so accustomed to have people shoot his ducks and never say a word about it, that he could not understand the honesty of the man of God, and he told others, until crowds of Chinese gathered round and stared at the missionary as if he had dropped from the moon; a man so extremely honest as not to be willing to take away ducks when he had killed them! They listened to the gospel with attention, and observed that the teaching must be good which made people so conscientious as the missionary had been. I should not wonder but what that little accident did more for the gospel than the preaching of twenty sermons might have done without it. So let it be with us; let us so act in every position that we shall adorn the gospel which is committed to our trust. (C. H. Spurgeon.)
Exemplary honesty
When this church was built, the President of the Board of Trustees called together every contractor and every mechanic that had worked upon it to ask if any of them had lost money by a too close contract in its construction; and the welcome reply came to us, on the part of every single man, We are content: we have made a reasonable profit on the work. And I think the blessing of God has rested on this Church from that day to this, in that it was honest. Nor do I know that this Church has ever committed an act, even through carelessness or forgetfulness, of dishonesty in the matter of the management of its fiscal affairs. (H. W. Beecher.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. That ye may walk honestly] . Becomingly, decently, respectably; as is consistent with the purity, holiness, gravity, and usefulness of your Christian calling.
Them that are without] The unconverted Gentiles and Jews. See this expression explained at large on Col 4:5.
That ye may have lack of nothing.] That ye may be able to get your bread by honest labour, which God will ever bless; and be chargeable to no man. He that is dependent on another is necessarily in bondage; and he who is able to get his own bread by the sweat of his brow, should not be under obligation even to a king.
I do not recollect whether, in any other part of this work, I have given the following story from the Hatem Tai Nameh. Hatem Tai was an Arabian nobleman, who flourished some time before the Mahommedan era; he was reputed the most generous and liberal man in all the east. One day he slew one hundred camels, and made a feast, to which all the Arabian lords and all the peasantry in the district were invited. About the time of the feast he took a walk towards a neighbouring wood, to see if he could find any person whom he might invite to partake of the entertainment which he had then provided. Walking along the skirt of the wood, he espied an old man coming out of it, laden with a burden of faggots; he accosted him and asked if he had not heard of the entertainment made that day by Hatem Tai. The old man answered in the affirmative. He asked him why he did not attend and partake with the rest. The old man answered: “He that is able to gain his bread even by collecting faggots in the wood, should not be beholden even to Hatem Tai.” This is a noble saying, and has long been a rule of conduct to the writer of this note.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He enforceth his commands by a twofold reason, the former is ab honesto, the other is ab utili. First:
That ye may walk honestly, or decently, as the word is rendered, 1Co 14:40.
Toward them that are without; that is, Gentiles, infidels, so they are described, 1Co 5:12; Col 4:5; as those that were received into the church of Christ are said to be within. The apostle would have them honour the gospel before the heathen in such moral actions which they did approve of, and were able to judge of, not understanding the higher mysteries of faith and gospel holiness; which he calls walking in wisdom totoards them that are without, Col 4:5. The other reason is ab utili:
That ye may have lack of nothing; or, of no man, have no need to beg of any man. It might offend and be a stumblingblock to the Gentiles, to see Christians to beg of any, and especially of themselves, for their necessary relief. Or, of nothing; that you may by your own labour be able to subsist, and not depend upon others, and so not be a burden to friends, or a scandal to strangers. For every man to subsist by his own labour, was the primitive law to Adam, Gen 3:19, commended often by Solomon in his Proverbs, and enjoined by the apostle to believing Christians, 2Th 3:10.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. honestlyin the OldEnglish sense, “becomingly,” as becomes your Christianprofession; not bringing discredit on it in the eyes of the outerworld, as if Christianity led to sloth and poverty (Rom 13:13;1Pe 2:12).
them . . . withoutoutsidethe Christian Church (Mr 4:11).
have lack of nothingnothave to beg from others for the supply of your wants (compare Eph4:28). So far from needing to beg from others, we ought to workand get the means of supplying the need of others. Freedom frompecuniary embarrassment is to be desired by the Christian on accountof the liberty which it bestows.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That ye may walk honestly,…. Decently, in good credit and reputation, providing things honest in the sight of all men, for themselves and families, and honestly paying every man his own; on which account it became them to mind their own business, and work at their trades; otherwise their walk and conversation would be scandalous, and not honest and honourable:
toward them that are without: the men of the world, who were without the church; see 1Co 5:12 profane sinners, unconverted Gentiles, that were without Christ and hope, and God in the world, and were aliens and strangers; and yet care should be taken that no occasion be given to such to reproach the name of God, the ways of Christ, and the doctrines of the Gospel:
and that ye may have lack of nothing; but have wherewith to supply the necessaries of life, and give to them also that stand in need, which is more blessed and honourable than to receive; or might not need any such instruction and exhortation, or any reproof for sloth and idleness; or not stand in need of “any man”, as the Syriac version renders it; of the help and assistance of any, of any of those that are without, which would be dishonourable; or of them that are within, of the church, which might be burdensome. The Vulgate Latin version renders it, “that ye may not desire anything of anyone”; as the slothful man covets greedily all the day long what is another’s, and this desire kills him, Pr 21:25 he covets an evil covetousness, and craves in a scandalous way the bread of others; when it would be more honourable for him to work with quietness, and eat his own bread got by honest labour, and not be beholden to another.
Fuente: John Gill’s Exposition of the Entire Bible
That ye may walk honestly ( ). Present subjunctive (linear action). Old adverb from (, , Latin habitus, graceful figure), becomingly, decently. In N.T. only here and Ro 13:13. This idea includes honest financial transactions, but a good deal more. People outside the churches have a right to watch the conduct of professing Christians in business, domestic life, social life, politics.
Fuente: Robertson’s Word Pictures in the New Testament
Honestly [] . P o. Better, seemly. From euj well and schma figure or fashion. The literal sense is suggested by the familiar phrase in good form. The contrast appears in ajtaktwv disorderly, 2Th 3:6. Paul has in view the impression to be made by his readers on those outside of the church. See on Rom 13:13, and comp. 1Co 14:40.
Of nothing [] . Either neuter, of nothing, or masculine, of no man. In the latter case it would refer to depending upon others for their support, which some, in view of the immediately expected parousia, were disposed to do, neglecting their own business.
Fuente: Vincent’s Word Studies in the New Testament
1) “That ye may walk honestly” (hina peripatete euschemonos) “in order that ye may walk becoming”; in a manner that would become an upright citizen of the state or society, as well as a citizen of the kingdom of God, Mar 12:17; Rom 13:6-7.
2) “Toward them that are without” (pros tous ekso) to or toward those outside” the church or fellowship. To pay one’s debts, taxes, care for one’s family, and show charity toward a hungry world, is an honest walk, Eph 5:15-16; 1Pe 2:12.
3) “And that ye may have lack of nothing” (kai medenos chreian echete) “and (that) ye may have not a need”, of anything; Php_4:13; Php_4:19; Psa 23:1; Mat 6:33.
Fuente: Garner-Howes Baptist Commentary
(12) Honestly.Not in our modern sense of the word, but honourably, creditably.
Towardi.e., in reference to, in your connection with. The heathen were certain to be watching the conduct of the members of the new religion, and it would bring down political suspicion if they were seen to be acting more like agitators for a secret society than honest citizens who worked at their handicraft and calling.
Of nothing.Right: the marginal version is hardly consistent with the Greek. Two purposes will be fulfilled by their industry: (1) to allay heathen suspicion; (2) to be well supplied themselves. It seems as if they had been reduced to begging of other Churches in return for their own expensive charities.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Honestly Reputably; securing the respect of heathen that are without the Church. Even in his first preaching, irrespective of any special tendencies to idleness in the Church, St. Paul had made effort to form the new Christians into models of regular, conscientious industry, in the midst of Greek idleness, in order to impress and correct the outside world.
May have lack of nothing So that there may be no Christian mendicants, and no pagans to taunt the Christians as loungers or vagrants.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Th 4:12. Honestly Decently, reputably, The word rendered of nothing, , may be translated of no man. The Apostle bids them mind their own business and work with their own hands, that they may be in repute and credit among their heathen neighbours. For a man who cannot maintain himself, and is reduced to beggary by idleness, is an object of universal and just contempt.
Fuente: Commentary on the Holy Bible by Thomas Coke
is not the statement of an inference (Baumgarten-Crusius), but of a purpose: dependent, however, neither on , nor on what has hitherto been said, including the precept to , 1Th 4:10 (Flatt), but on 1Th 4:11 , and in such a manner that the first half of 1Th 4:12 refers to , and the second half to
1Th 4:12 is not the statement of an inference (Baumgarten-Crusius), but of a purpose: dependent, however, neither on , nor on what has hitherto been said, including the precept to , 1Th 4:10 (Flatt), but on 1Th 4:11 , and in such a manner that the first half of 1Th 4:12 refers to , and the second half to .
] well-becoming, honourably , Rom 13:13 ; 1Co 7:35 ; 1Co 14:40 . The opposite is , 2Th 3:6 .
] not coram (Flatt, Schott, Koch), but in relation to , or in reference to those who are . Comp. Bernhardy, Syntax , p. 265.
] 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 ( ) was the usual designation of Gentiles. See Meyer on 1Co 5:12 .
] 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 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.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
12 That ye may walk honestly toward them that are without, and that ye may have lack of nothing.
Ver. 12. Lack of nothing ] He becometh poor that dealeth with a slack hand, but the hand of the diligent maketh rich, Pro 10:4 . Jabal that dwelt in tents and tended herds had Jubal to his brother, the father of music. Jabal and Jubal, industry and plenty, not without sweet content, dwell together.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12 .] Purpose of 1Th 4:11 .
] honourably : , 2Th 3:6 ; 2Th 3:11 , is the opposite.
, with regard to : as in the proverb , , Demosth., p. 1185. See Bernhardy, p. 265.
] the unbelieving world (reff.).
(subjective, as ruled by the ) is much better taken neuter than masculine; for as Ln. observes, to stand in need of no man , is for man an impossibility.
Fuente: Henry Alford’s Greek Testament
honestly. Greek. euschemonos. See Rom 13:13.
them that are without. Compare 1Co 5:12, 1Co 5:13. Col 4:5.
nothing. Greek. medeis.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] Purpose of 1Th 4:11.
] honourably: , 2Th 3:6; 2Th 3:11, is the opposite.
, with regard to: as in the proverb ,- , Demosth., p. 1185. See Bernhardy, p. 265.
] the unbelieving world (reff.).
(subjective, as ruled by the ) is much better taken neuter than masculine; for as Ln. observes, to stand in need of no man, is for man an impossibility.
Fuente: The Greek Testament
1Th 4:12. , becomingly) Lest men should be able to say that Christianity leads to sloth and poverty. The opposite is the disorderly (unruly), 1Th 5:14; 2Th 3:6.-) of nothing, which you require to solicit from those without. This is the highest degree of , i.e. freedom from entanglement in matters of property, and is to be desired by a Christian, on account of the liberty which it bestows.
Fuente: Gnomon of the New Testament
1Th 4:12
that ye may walk becomingly-Christians should so excel in the common decencies and duties of life as to afford the unbeliever no occasion to upbraid or suspect them. Paul was ever solicitous about such matters. He says: Walk in wisdom toward them that are without, redeeming the time. (Col 4:5.) Look therefore carefully how ye walk, not as unwise, but as wise; redeeming the time, because the days are evil. (Eph 5:15-16.) And of the domestic virtues it is said: In like manner, ye wives, be in subjection to your own husbands; that, even if any obey not the word, they may without the word be gained by the behavior of their wives; beholding your chaste behavior coupled with fear. (1Pe 3:1-2.) And to the husbands he says: Ye husbands, in like manner, dwell with your wives according to knowledge, giving honor unto the woman, as unto the weaker vessel, as being also joint-heirs of the grace of life; to the end that your prayers be not hindered.” (3:7.)
toward them that are without,-Those who are not Christians, whether Jews or Gentiles are without. [While they know nothing of the spiritual blessings of the gospel (1Co 2:14), they do appreciate the difference, order, and confusion between idleness and diligence, between begging and independence. The good effects of the gospel were to be shown in every relation with all men in daily life, lest the way of truth should be spoken against. And many shall follow their lascivious doings; by reason of whom the way of the truth shall be evil spoken of. (2Pe 2:2.)]
and may have need of nothing.-Two purposes would be filled by their industry: (1) allay the suspicions of those without; and (2) to be well supplied themselves. Paul limits the labor to that which is good: Let him that stole steal no more: but rather let him labor, working with his hands the thing that is good, that he may have whereof to give to him that hath need. (Eph 4:28.) Diligent labor in that which is good that one may supply his own needs and those of his family, be able to pay his debts, act honestly toward others, and have to give to those who need is the law of God. To work the things that are good is to work at those callings which bring good to the world. Christians are forbidden to work at callings that bring evil.
Fuente: Old and New Testaments Restoration Commentary
ye may walk: 1Th 5:22, Rom 12:17, Rom 13:13, 2Co 8:20, 2Co 8:21, Phi 4:8, Tit 2:8-10, 1Pe 2:12, 1Pe 3:16, 1Pe 3:17
them: Mar 4:11, 1Co 5:12, 1Co 5:13, Col 4:5, 1Ti 3:7, 1Pe 3:1
nothing: or, no man, 2Co 11:7-9
Reciprocal: Gen 13:7 – Canaanite Jdg 19:16 – his work Rth 2:3 – gleaned 2Ki 4:7 – pay Pro 12:11 – tilleth Pro 16:26 – laboureth Pro 21:5 – thoughts Isa 19:15 – General Act 4:34 – was Rom 12:11 – slothful 1Co 7:33 – careth 1Co 16:10 – without Eph 4:28 – labour 1Th 2:12 – walk 1Th 4:1 – ye have Heb 13:18 – in all 3Jo 1:12 – good
Fuente: The Treasury of Scripture Knowledge
1Th 4:12. To walk honestly means to walk in a becoming manner. To be dependant upon others for the necessities of life is not always a fault, but it is so if one brings the condition on himself by a spirit of idleness. Them that are without refers to the people of the world. If they see Christians who are not willing to work for their own living, they will have an unfavorable opinion of the Gospel. In 2Th 3:10, Paul teaches that if a man will not work when he is able, he has no right to the good things of life. It is very plain that a lazy man is not a true Christian.
Fuente: Combined Bible Commentary
1Th 4:12. That ye may make walk becomingly toward them that are without. This is the regular designation of those who were not Christians; a designation which merely defines without passing any judgment on their condition. (See 1Ti 3:7; Col 4:5; 1Co 5:12-13.) It is probably derived from the expressions without the camp, without the synagogue; and conveys the idea of exclusion not simply from the Church, but from all that satisfies man. Comp. Rev 22:15. As the passages just referred to show, Paul was ever solicitous (as Peter also was, 1Pe 2:12-19) that Christians should so excel in the domestic virtues, in the common decencies and courtesies and duties of life, as to afford the heathen no occasion to upbraid, or despise, or suspect them. A decorous and irreproachable demeanour, excellence in the virtues which the world acknowledges, diligence in the public service, these things commend the religion which enjoins them.
And may have lack of nothing. Ellicott prefers to render these words may have need of no man, that is to say, may, by working with your own hands, be independent of the support other men can afford you. This meaning suits the context very well, but the common rendering is the more natural, and equally suits the context; and the difference between the two renderings is practically inappreciable. Paul desires that they may mind their own business, and work with their own hands, so as to be independent; and to keep the reproach of uselessness and laziness from blotting their religion.
Fuente: A Popular Commentary on the New Testament
Our apostle having exhorted the Thessalonians to industry and diligence in the foregoing verse, he presses it with a double argument in this verse.
1. Hereby they should walk honestly towards them that are without, that is, in a decent and seemly manner in the eyes of unconverted Pagans, who are said to be without, because without the pale of the visible church; and,
2. Because, by God’s blessing upon their industry, they would attain to such a competency of the things of this life, as to lack nothing which the wisdom of God saw fit and convenient for them; so that by industrious diligence we please God, we profit ourselves, are serviceable to the public, we silence and stop the mouths of the enemies of religion, and beautify our profession with a becoming conversation.
Fuente: Expository Notes with Practical Observations on the New Testament
that ye may walk becomingly toward them that are without, and may have need of nothing. [Instead of spending their time in restless gadding about or idle meddling with other people’s affairs, Paul expected them to heed his warning, and earn their own living. These Thessalonians were mostly of the laboring class. If they were idle, they would quickly be reduced to dependence or beggary, and the unbelieving world without (Col 4:5) would quickly say of the new religion that it made men idle and worthless. Paul therefore counsels them to that industry that would make them independent, self-respecting and respected.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 12
Honestly; reputably.–Them that are without; unbelievers.
Fuente: Abbott’s Illustrated New Testament
Such behavior not only results in the Christian meeting his or her own needs, but it meets with the approval and admiration of non-believers who observe him or her.