Charles Hodge on Ephesians 4:28

V. 28. The next exhortation relates to theft—we are not to steal—but to labour, that we may not only honestly support ourselves, but be able also to give to those who need.

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

The positive part of the apostle’s injunction is, instead of sustaining himself unjustly on the labour of others, let him labour, working with his hands the thing that is good. As he used his hands to steal, let him use them in doing what is right—i. e. in honest labour. Paul elsewhere lays down the general principle, "if any would not work neither should he eat." 2 Thess. 3, 10. No one is entitled to be supported by others, who is able to support himself. This is one great principle of scriptural economics. Another, however, no less important is, that those who cannot work are entitled to aid—and therefore the apostle adds as a motive why the strong should labour—that they may have to contribute to him that hath need. No man liveth for himself; and no man should labour for himself alone, but with the definite object to be able to assist others. Christian principles, if fairly carried out, would speedily banish pauperism and other cognate evils from our modern civilization.

Vs. 29, 30—Forbid corrupt communication—enjoin profitable discourse, assign as a motive the good of others and reverence for the Holy Spirit.

Let no corrupt communication proceed out of your mouth. Πᾶς λόγος σαπρός, any foul word. The word σαπρός means literally putrid, and then figuratively offensive and injurious. But that which is good to the use of edifying, ἀγαθὸς πρὸς οἰκοδομὴν, adapted to edification. The words οἰκοδομὴν τῆς χρείας, edification of the necessity, means the edification the necessity calls for—or which is suited to the occasion. This is the common and satisfactory interpretation. Our version "to the use of edifying"—transposes the words. That it may give grace to the hearers. The phrase χάριν διδόναι, to give grace, is one of frequent occurrence, and always means—to confer a favour—i. e. to give pleasure or profit. There is no necessity for departing from this sense here. The meaning is, ‘that it may benefit the hearers.’ And grieve not the Holy Spirit of God, i. e. by such corrupt language. Under the head of πᾶς λόγος σαπρος the apostle includes, as appears from Col. 3, 8, all irreligious, malicious and impure language, which not only injures others, but grieves the Holy Spirit. As a temple is sacred, and every thing that profanes it is an offence to God, so the indwelling of the Holy Ghost in the people of God is made the reason why we should treat them with reverence, as this apostle teaches when he says, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him will God destroy; for the temple of God is holy, which temple ye are." 1 Cor. 3, 16. 17. To pollute, therefore, the souls of believers by suggesting irreligious or impure thoughts to them, is a profanation of the temple of God and an offence to the Holy Ghost. This is one phase of the truth here presented. Another, and the one more immediately intended in this clause is, that the blessed Spirit who condescends to dwell in our own hearts is grieved and offended whenever we thus sin. Thus in 1 Cor. 6, 19, Paul says, "What! know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own?" Reverence, therefore, for the Holy Spirit who dwells in others, and for that same Spirit as dwelling in ourselves, should prevent our ever giving utterance to a corrupting thought. The Spirit, says the apostle, is grieved. Not only is his holiness offended, but his love is wounded. If any thing can add to the guilt of such conduct, it is its ingratitude, for it is by him, as the apostle adds, We are sealed unto the day of redemption. His indwelling certifies that we are the children of God, and secures our final salvation. See 1, 13. To grieve Him, therefore, is to wound him on whom our salvation depends. Though he will not finally withdraw from those in whom he dwells, yet when grieved he withholds the manifestations of his presence. And a disregard for those manifestations is proof that we have not the Spirit of Christ and are none of his.

The apostle next exhorts his readers to put away all malicious and revengeful feelings, to be kind and forgiving. This exhortation is enforced by the consideration of the mercy of God, and the great love of Christ, vs. 31-ch. V. 2.