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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Thessalonians 4:9–12. His three-level outline is real structure in the source text, so it is rendered as structure.
In these words the apostle mentions the great duties,
I.Of brotherly love.
This he exhorts them to increase in yet more and more. The exhortation is introduced, not with a compliment, but with a commendation, because they were remarkable in the exercise of it, which made it less needful that he should write to them about it, Th1 4:9. Thus by his good opinion of them he insinuated himself into their affections, and so made way for his exhortation to them. Note, We should take notice of that in others which is good, to their praise, that by so doing we may lay engagements upon them to abound therein more and more. Observe,
1.What it is that the apostle commends in them. It was not so much their own virtue as God's grace; yet he takes notice of the evidence they gave of the grace of God in them.
(1.)It was God's grace that he took special notice of: that God had taught them this good lesson: You yourselves are taught of God to love one another, Th1 4:9. Whoever does that which is good is taught of God to do it, and God must have the glory. All who are savingly taught of God are taught this lesson, to love one another. This is the livery of Christ's family. Note also, The teaching of the Spirit exceeds the teaching of men; and, as no man should teach contrary to what God teaches, so none can teach so effectually as he teaches; and men's teaching is fain and useless unless God teach also.
(2.)The Thessalonians gave good evidence of their being taught of God by their love to the brethren in all Macedonia, Th1 4:10. They not only loved those of their own city and society, or such as were near them and just of their own sentiments, but their love was extensive. And a true Christian's is so to all the saints, though distant from him in place, and differing from him in some opinions or practices of less moment.
2.The exhortation itself is to increase more and more in this great grace and duty of brotherly love, Th1 4:10. Though these Thessalonians had in some sense no need of an exhortation to brotherly love, as if it were wholly wanting, yet they must be exhorted to pray for more, and labour for more. There are none on this side heaven who love in perfection. Those who are eminent in this or any other grace have need of increase therein as well as of perseverance unto the end.
II.Of quietness and industry in their callings. Observe,
1.The apostle exhorts to these duties: that they should study to be quiet, Th1 4:11. It is the most desirable thing to have a calm and quiet temper, and to be of a peaceable and quiet behaviour. This tends much to our own and others' happiness; and Christians should study how to be quiet. We should be ambitious and industrious how to be calm and quiet in our minds, in patience to possess our own souls, and to be quiet towards others; or of a meek and mild, a gentle and peaceable disposition, not given to strife, contention, or division. Satan is very busy to disquiet us; and we have that in our own hearts that disposes us to be disquiet; therefore let us study to be quiet. It follows, Do your own business. When we go beyond this, we expose ourselves to a great deal of inquietude. Those who are busy-bodies, meddling in other men's matters, generally have but little quiet in their own minds and cause great disturbances among their neighbours; at least they seldom mind the other exhortation, to be diligent in their own calling, to work with their own hands; and yet this was what the apostle commanded them, and what is required of us also. Christianity does not discharge us from the work and duty of our particular callings, but teaches us to be diligent therein.
2.The exhortation is enforced with a double argument; namely,
(1.)So we shall live creditably. Thus we shall walk honestly, or decently and creditably, towards those that are without, Th1 4:12. This will be to act as becomes the gospel, and will gain a good report from those that are strangers, yea, enemies to it. Note, It is a great ornament to religion when the professors of it are of meek and quiet spirits, diligent to do their own business, and not busy-bodies in other men's matters.
(2.)We shall live comfortably, and have lack of nothing, Th1 4:12. People often by their slothfulness bring themselves into narrow circumstances, and reduce themselves to great straits, and are liable to many wants, when such as are diligent in their own business live comfortably and have lack of nothing. They are not burdensome to their friends, nor scandalous to strangers. They earn their own bread, and have the greatest pleasure in so doing.
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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He knows, therefore, whom He has called, and whom He has saved; and at one and the same time He called and saved them. "For ye are "says the apostle, "taught of God."
"But concerning love of the brethren we have no need to write unto you: for ye yourselves are taught of God to love one another; for indeed ye do it toward all the brethren, and those which are in all Macedonia."
Why then having discoursed with them earnestly concerning chastity, and being about to discourse about the duty of working, and about the not sorrowing for the departed, does he introduce that which was the principal of all good things, love, as if he were passing it over, saying, "We have no need to write to you"? This also is from his great wisdom, and belongs to spiritual instruction. For here he shows two things. First, that the thing is so necessary, as not to require instruction. For things that are very important are manifest to all. And secondly, by saying this he makes them more ashamed than if he had admonished them. For he who thinks that they have behaved aright, and therefore does not admonish them, even if they had not behaved aright, would the sooner lead them to it. And observe, he does not speak of love towards all, but of that towards the brethren. "We have no need to write unto you." He ought then to have been silent, and to say nothing, if there was no need. But now by saying there is no need, he has done a greater thing, than if he had said it.
"For ye yourselves are taught of God." And see with how high a praise he has made God their Teacher in this matter. Ye need not, he says, to learn from man. Which also the prophet says, "and they shall all be taught of God." (Isa. liv. 13) "For ye yourselves," he says, "are taught of God to love one another. For indeed ye do it toward all the brethren, and those which are in all Macedonia"; and toward all the others, he means. These words are very encouraging to make them do so. And I do not merely say, that ye are taught of God, but I know it from the things which you do. And in this respect he bore many testimonies to them.
It is through grace that we not only discover what ought to be done but also that we do what we have discovered. That is, not only that we believe what ought to be loved but also that we love what we have believed. If this grace is to be called “teaching,” let it at any rate be called “teaching” in such a manner that God may be believed to infuse it, along with an ineffable sweetness, more deeply and more internally. This teaching, therefore, would be not only by their agency who plant and water from without but likewise by God also who ministers in secret his own increase. All this is in such a way that God not only exhibits truth but likewise imparts love.… Thus the apostle speaks to the Thessalonians, “As touching love of the brothers, you have no need that I write to you, for you yourselves have been taught by God to love one another.”
The blessed apostle, like a true and spiritual physician, either seeing this disease which springs from the spirit of lethargy already creeping in, or foreseeing through the Holy Spirit that it would arise among monks, is quick to anticipate it by the healing medicines of his directions. For when he writes to the Thessalonians, he first sounds like a skillful and excellent physician, applying the soothing and gentle remedy of his words to the sickness of his patients. He begins with charity … that this deadly wound, having been treated with a milder remedy, might cease its angry festering and more easily bear severer treatment. He writes, “But concerning brotherly charity you have no need that I write to you, for you yourselves are taught of God to love one another. For this you do toward all the brothers in the whole of Macedonia.” He first began with the soothing application of praise and made their ears submissive and ready for the remedy of the healing words.… At last with difficulty he breaks out into that at which he was driving before. He gave the first aim. “Take pains to be quiet.” Then Paul adds a second: “Mind your own business.” And a third as well: “Work with your own hands, as we commanded you.” … [The upshot is] that one who does not dutifully and peacefully work for his daily food with his own hands is sure to view enviously another’s gifts and blessings. You see what conditions, serious and shameful, may spring solely from the malady of leisure.
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Summary
In 1 Thessalonians 4:9, the Apostle Paul commends the believers in Thessalonica for their exemplary practice of brotherly love, asserting that they have been divinely instructed by God Himself in this essential virtue. This verse underscores that genuine Christian love is not merely a human endeavor or a learned social convention, but a supernatural capacity and inclination directly imparted by the Holy Spirit within the hearts of God's people, enabling them to authentically care for one another.
Context
Literary Context
1 Thessalonians 4:9 is situated within the ethical exhortations of Paul's first letter to the Thessalonians, following his initial thanksgiving and personal reflections. Immediately preceding this verse, Paul addresses matters of sanctification and sexual purity, urging believers to live in a manner that honors God and avoids immorality (1 Thessalonians 4:3-8). The transition to "brotherly love" in verse 9 marks a shift from individual holiness to communal ethics, demonstrating that sanctification is not only personal but also profoundly relational. This emphasis on love then sets the stage for further instructions on peaceful and diligent living (1 Thessalonians 4:11-12) and, ultimately, for the comforting teaching concerning the return of Christ and the resurrection of believers (1 Thessalonians 4:13-18), showing how love undergirds both present conduct and future hope.
Historical & Cultural Context
The church in Thessalonica was a relatively young community, established by Paul during his second missionary journey (Acts 17:1-9). Located in a prominent Roman provincial capital and port city, the believers faced significant challenges, including intense persecution from both Jewish and Gentile opposition (1 Thessalonians 1:6, 1 Thessalonians 2:14-16, 1 Thessalonians 3:3-4). In such an environment, the bonds of Christian community and mutual support were not merely desirable but essential for survival and perseverance. The surrounding pagan culture was often morally lax, making the call to distinct Christian living, including brotherly love, a powerful counter-cultural witness. Paul's commendation of their existing love indicates that despite their youth and trials, the Thessalonians were already demonstrating a vital characteristic of the new covenant community.
Key Themes
Several major theological and narrative themes converge in 1 Thessalonians 4:9. Firstly, the theme of Divine Instruction and Empowerment is central, as the phrase "taught of God" (Greek: theodídaktos) highlights that Christian love is not a human achievement but a supernatural impartation. This aligns with the New Covenant promise of God writing His law on the hearts of His people (Jeremiah 31:33-34). Secondly, Brotherly Love (philadelphía) is a specific and crucial theme, emphasizing the familial affection and loyalty that should characterize members of God's household, forming a strong, supportive community in the face of external pressures. Thirdly, the verse contributes to the broader theme of Sanctification and Ethical Living, demonstrating that true holiness extends beyond individual purity to encompass Christ-like relationships within the body of Christ. Finally, Paul employs a common Apostolic Commendation and Encouragement strategy, affirming their current practice of love while subtly prompting them to "increase more and more" in it, a pattern seen elsewhere in his letters (e.g., Philippians 1:9).
Exposition and Analysis
Key Word Analysis
This compound word, derived from philos (love, affection) and adelphos (brother), denotes a deep, familial affection and loyalty that should characterize members of God's household. It is the specific, warm, and loyal affection shared among those who are spiritually united as brothers and sisters in Christ. While distinct from agape (unconditional, divine love), philadelphía is a practical and relational expression of agape within the Christian community, essential for its health and witness.
This powerful single Greek word literally means "God-taught" or "divinely instructed." It emphasizes that the capacity and the desire to love one another are not learned through human institutions, moral philosophy, or mere self-effort. Instead, this love is directly imparted by God Himself, primarily through the indwelling Holy Spirit, who transforms hearts and enables believers to live out God's character. This divine instruction is internal and experiential, leading to a spontaneous and authentic expression of love.
While the specific type of love mentioned is philadelphía, the action they are taught to perform is agapáō. This verb refers to agape love, which is often described as unconditional, self-sacrificial, and divine. It is a love of the will, not merely emotion, that seeks the highest good of the other. The Thessalonians are taught by God to exercise this foundational, divine love toward "one another," with philadelphía being its primary manifestation within the Christian community.
Verse Breakdown
"But as touching brotherly love ye need not that I write unto you:"
Paul initiates this section with a concessive "But" (G1161, dé), indicating a slight shift from the previous topic. The phrase "as touching brotherly love" (G4012, perí philadelphía) introduces the subject. His statement, "ye need not that I write unto you" (G2192, échō G3756, ou G5532, chreía G1125, gráphō), serves as a strong commendation. It implies that the Thessalonians are already excelling in this area, making extensive instruction redundant. This rhetorical device allows Paul to affirm their spiritual maturity while subtly encouraging continued growth.
"for ye yourselves are taught of God"
The conjunction "for" (G1063, gár) introduces the reason for Paul's commendation. The emphatic "ye yourselves" (G5210, hymeîs G846, autós) highlights their personal, direct experience of this divine teaching. The core of the verse lies in "are taught of God" (G2075, esté G2312, theodídaktos). This signifies that their capacity and inclination to love are not from human instruction or natural disposition, but from a direct, internal, supernatural impartation by God Himself. This divine teaching transforms their hearts and enables them to love.
"to love one another."
This concluding phrase specifies the object and outcome of God's teaching. The infinitive "to love" (G1519, eis G25, agapáō) indicates the purpose or result of being "taught of God." The reciprocal pronoun "one another" (G240, allḗlōn) emphasizes the mutual and communal nature of this love, reinforcing that it is to be practiced within the body of believers. This is the practical manifestation of the divine instruction, binding the community together in Christ.
Literary Devices
Paul's skillful use of Apostolic Commendation is evident in 1 Thessalonians 4:9. By stating, "ye need not that I write unto you," he affirms the Thessalonians' existing spiritual maturity and practice of brotherly love. This positive reinforcement builds rapport and trust, making them more receptive to subsequent exhortations. This commendation functions as a form of Litotes (understatement for emphasis), subtly implying that while they are doing well, there is always room for growth, a common Pauline strategy to encourage further excellence (1 Thessalonians 4:10). Furthermore, the phrase "taught of God" serves as a profound Theological Foundation, grounding the ethical imperative of love not in human effort or moral philosophy, but in the direct, transformative work of God Himself. This divine origin elevates love from a mere human sentiment to a supernatural characteristic of the new creation, emphasizing God's active role in empowering His people for righteous living.
Theological and Thematic Connections
1 Thessalonians 4:9 powerfully articulates a foundational truth of Christian theology: genuine love among believers is not merely a human ideal but a divine impartation. This concept resonates deeply with the New Covenant promise where God inscribes His laws upon the hearts of His people, enabling them to obey Him from within (Jeremiah 31:33). The indwelling Holy Spirit, given to believers, is the primary agent of this divine teaching, pouring God's love into their hearts and empowering them to love one another with a supernatural capacity (Romans 5:5). This God-taught love is the practical outworking of sanctification, demonstrating that holiness is not just about personal purity but also about relational integrity and Christ-like affection within the community of faith. It serves as the distinguishing mark of true discipleship and the fulfillment of the law, as love encapsulates all commandments concerning human relationships.
Reflection and Application
1 Thessalonians 4:9 offers profound encouragement and a clear directive for believers today. It reminds us that the capacity for genuine, self-sacrificial love within the Christian community originates not from our own strength or emotional reserves, but from God Himself. This "God-taught" love is a supernatural gift, a fruit of the Holy Spirit's work within us, enabling us to transcend human limitations and natural inclinations to love others as Christ loved us. This truth should humble us, eliminating any pride in our ability to love, and simultaneously empower us, knowing that God provides what He commands. Therefore, our primary responsibility is to yield to the Spirit's work, allowing Him to cultivate and express this divine love through us. Practically, this means actively seeking opportunities to serve, forgive, encourage, and bear one another's burdens within our local church and wider Christian fellowship. This collective demonstration of brotherly love not only strengthens the internal bonds of the church, fostering unity and spiritual health, but also serves as a compelling and undeniable witness to a watching world, fulfilling Jesus' declaration that our love for one another will identify us as His disciples.
Questions for Reflection
FAQ
What does "taught of God" truly mean in this context?
The phrase "taught of God" (Greek: theodídaktos) signifies a direct, internal, and supernatural instruction by the Holy Spirit. It's not about human education or moral lessons, but a divine work within the believer's heart that transforms their desires and enables them to love in a way that is humanly impossible. This aligns with the New Covenant promises in Jeremiah 31:33-34 and Ezekiel 36:26-27, where God promises to put His law in His people's minds and write it on their hearts, giving them a new spirit and enabling them to walk in His statutes. Thus, the capacity and inclination to love one another are a direct result of God's regenerating and sanctifying work.
Is "brotherly love" (philadelphia) different from "agape" love?
Yes, while closely related and often overlapping in practice, philadelphia (G5360) and agape (G25) describe distinct nuances of love in the New Testament. Agape is the broader, unconditional, self-sacrificial, and divine love that God Himself embodies and commands. It is a love of the will, choosing the highest good of the other regardless of their worthiness. Philadelphia, on the other hand, specifically denotes "brotherly love" or familial affection. It is the warm, loyal, and intimate bond shared among those who are part of the same spiritual family, the church. Therefore, philadelphia can be understood as a specific, practical manifestation of agape within the Christian community. Believers are taught by God to exercise agape love, which naturally expresses itself as philadelphia among fellow believers.
Christ-Centered Fulfillment
The divine teaching of love, as highlighted in 1 Thessalonians 4:9, finds its ultimate fulfillment and empowerment in Jesus Christ. He is the perfect embodiment of God's love, demonstrating agape through His life of selfless service and His sacrificial death on the cross (John 15:13). Christ did not merely teach about love; He commanded His disciples to "love one another as I have loved you" (John 15:12), setting Himself as the standard and the source. Through His finished work, believers are reconciled to God and indwelt by the Holy Spirit, who is the very Spirit of Christ. It is this Spirit who pours God's love into our hearts (Romans 5:5) and produces the "fruit of the Spirit," which prominently includes love (Galatians 5:22-23). Therefore, to be "taught of God to love one another" means that Christ, through His Spirit, actively enables and empowers believers to live out the very love that characterized His own life and sacrifice. We love because He first loved us (1 John 4:19), and it is Christ living in us that makes such supernatural love possible (Galatians 2:20).