Ephesians 4.28c-Sharing With Those in Need
Wenstrom Bible Ministries
Pastor-Teacher Bill Wenstrom
Saturday November 8, 2025
Ephesians Series: Ephesians 4:28c-Sharing with Those in Need
Lesson # 294
Ephesians 4:28 The one who does steal must no longer steal but rather they must begin to work hard for a living and continue doing so. Specifically, by making it their habit of being diligently engaged in performing activities with their own hands, which for their own benefit produce good, which is divine in quality and character in order to possess the capacity to make it their habit of sharing for the benefit of those who possess a need. (Lecturer’s translation)
Ephesians 4:28 is composed of the following:
(1) prohibition: ho kleptōn mēketi kleptetō (ὁ κλέπτων μηκέτι κλεπτέτω), “The one who does steal must no longer steal.” (Lecturer’s translation)
(2) command: kopiatō (κοπιάτω), “They must begin to work hard for a living and continue doing so.” (Lecturer’s translation)
(3) participial clause: ergazomenos tais idiais chersin to agathon (ἐργαζόμενος ταῖς ἰδίαις χερσὶν τὸ ἀγαθόν), “Specifically, by making it their habit of being diligently engaged in performing activities with their own hands, which for their own benefit produce good, which is divine in quality and character.” (Lecturer’s translation)
(4) purpose clause: hina echē metadidonai tō chreian echonti (ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι), “in order to possess the capacity to make it their habit of sharing for the benefit of those who possess a need.” (Lecturer’s translation)
Therefore, we can see that Paul issues a solemn prohibition to the recipients of this epistle who we noted were the members of the Gentile Christian community in the Roman province of Asia, which deals with a hypothetical situation.
This prohibition required that this hypothetical Christian who does steal must no longer steal.
Then, he issues them a command, which stands in contrast to this prohibition, and required that this hypothetical Christian must begin to work hard for a living and continue doing so.
He then explains this command further with a participial clause which presents the means by which they were to execute this command, namely by making it their habit of being diligently engaged in performing activities with their own hands, which for their own benefit produce good, which is divine in quality and character.
The purpose of this was so that they would possess the capacity to make it their habit of sharing for the benefit of those who possess and material or financial need.
As we noted, this participial clause is modified by a purpose clause, which presents the purpose for which this hypothetical Christian was to be diligently engaged in performing activities with their own hands, which for their own benefit produce good, which is divine in quality and character.
It asserts that they were to do so in order to possess the capacity to make it their habit of sharing for the benefit of those who possess a need.
In this purpose clause, Paul employs the verb echō (ἔχω) twice.
The first time it pertains to possessing the capacity to perform some type of activity.
In context, it expresses the idea of possessing the capacity to share with those who are in need financially or materially.
The referent of the third person singular is again a hypothetical Christian.
This verb is modified by the verb metadidōmi (μεταδίδωμι), which completes its thought because it is identifying what this hypothetical Christian will possess the capacity to do as a result of working hard by being diligently engaged in performing activities, which for their own benefit produce good, which is divine in quality and character.
Namely, they would possess the capacity to share with those who are in need whether financially or materially.
The present tense of this verb metadidōmi (μεταδίδωμι) is a customary present, which expresses the idea of a hypothetical Christian “making it their habit of” sharing with those in need as a result of working hard by being diligently engaged in performing activities, which for their own benefit produce good, which is divine in quality and character.
When the verb echō (ἔχω) appears the second time in this purpose clause, it pertains to possessing something, which is identified by the articular dative masculine singular form of the noun chreia (χρεία), “need.”
The referent is again a hypothetical Christian who instead of stealing makes it their habit of working hard by being diligently engaged in performing activities, which for their own benefit produce good, which is divine in quality and character.
The participle conjugation of this verb functions as dative of advantage, which expresses the idea of those who are in need “benefiting” from those who share their finances or material wealth with them.
The noun chreia (χρεία) refers to that which someone is lacking and particularly needed.
It pertains to that which should happen or be supplied because it is needed.
Here it refers to the essentials required to sustain an earthly human existence.
Thus, it speaks of food, shelter and clothing.
The noun chreia (χρεία) functions as a dative direct object, which serves to emphasize the personal relationship between the believer who does not possess a need and the one who does.
In Romans 12:13, Paul urged the Roman Christian community to contribute to the needs of the saints.
Romans 12:13 All of you continue to make it your habit to contribute to the saints’ needs. All of you continue to make it your habit to eagerly seek out opportunities to practice hospitality. (Lecturer’s translation)
This passage contains two more commands that are related to the horizontal aspect of Christian fellowship, namely fellowship with other believers.
Obedience to these two commands is an expression of not only the believer’s love for his fellow believer but also his love for the Lord since the believer loves the Lord who he can’t see through his fellow believer who he can see (Compare Matthew 25:40; Acts 9:4).
Since Christ is the head and the Christian is a member of Christ’s body, any act of love and service on behalf of one’s fellow believer is equivalent to loving and serving the Lord.
Obeying these two commands is a manifestation of the righteousness of God and the practice of it since practicing the righteousness of God means fulfilling one’s obligations to love both God and one’s fellow human being.
