1 Thessalonians 4:9–12

4:9 Paul and his colleagues switch topics to brotherly love, signaling this shift in their discourse using the words “now concerning.” Paul employs the term for “brotherly love” (Gk. philadelphia) also in Romans 12:10. This connects clearly with the OT concept of “love of neighbor” (Lev. 19:18, 34; Deut. 10:19) and with Jesus’ many instructions to love others, especially within the Christian community (e.g., John 13:34–35; 15:12–17; cf. also Matt. 19:17–19; 22:37–40). The church already knows the importance of loving one another, since they have been “taught by God”—combining in one Greek word (theodidaktos) this notion found elsewhere in Scripture (e.g., Isa. 54:13; John 6:45; 1 Cor. 2:13).

As observed above, Paul calls all in the Christian faith (men and women alike) “brothers” in order to emphasize the familial relationship that exists in the church (cf. comment on 1 Thess. 1:4). All believers have been adopted by God into this new family (Rom. 8:14–23; Gal. 4:4–7; Eph. 1:5). As members of the same family, we are to love one another.

4:10–12 The ESV accurately reflects the structure of the single Greek sentence that encompasses verses 10b–12. Paul “urges” four particular ethical responses from the church (each response appearing as an infinitive). The first response (“to do this more and more”) is found in verse 10; the next three appear in verse 11 (“to aspire to live quietly,” “to mind your own affairs,” and “to work with your hands”). Verse 12 then depicts the consequence of such action.

In 4:10, Paul affirms again that the Thessalonians already love their fellow Christians (cf. 3:6), and he urges them to abound in such love all the more (as he prayed in 3:12). Paul especially highlights the Thessalonians’ renowned love for their brothers and sisters in Macedonia, the Roman province containing Thessalonica (cf. 1:7–8).

In 4:11, the Thessalonians are to “aspire to live quietly.” In a Roman society that prizes honor and glory, the church is to set their ambition instead on a “quiet” life. Paul urges similar goals elsewhere: to “work quietly” (2 Thess. 3:12) and to “lead a peaceful and quiet life” (1 Tim. 2:2). The overall thrust in 1 Thessalonians 4:11 likely involves not disturbing others through meddling in their affairs, laboring earnestly instead. Paul hopes here, as elsewhere, that this will lead to godly dignity (1 Tim. 2:2), provision for the needs of life (2 Thess. 3:12), and godly witness to the watching world (1 Thess. 4:12).

The Thessalonians are also instructed to “mind your own affairs.” The Greek more literally directs the readers to “do your own things”: they are to perform the work that is theirs in front of them. This also likely implies not meddling as busybodies in others’ work (2 Thess. 3:11; cf. 1 Tim. 5:13; 1 Pet. 4:15). It is possible that Paul is addressing a particular issue in Thessalonica, perhaps among certain busybodies or flatterers seeking patron-client relationships, but Paul does not specify such a problem, so scholars can only conjecture.

In the fourth and final admonition (connected with “urge,” from 1 Thess. 4:10), Paul commands the Thessalonians to “work with your hands.” Paul returns briefly to this theme at the end of 1 Thessalonians (5:14), where he directs the church to “admonish the idle.” Paul anticipates a problem with laziness, one he addresses more strongly in his second epistle (cf. comments on 2 Thess. 3:6–12). In contrast to any charges of laziness or greed, Paul has already reminded the readers that “we worked night and day, that we might not be a burden to any of you” (1 Thess. 2:9). In 2 Thessalonians Paul connects his team’s laboring for a living—even while conducting their ministry—to the need for others to work diligently as well (2 Thess. 3:7–8).

Several commentators have connected the problem of laziness at Thessalonica with their mistaken eschatological views. However, neither epistle to the Thessalonians draws any explicit link between their laziness and their eschatology, and Paul has already taught the Thessalonians in person about working diligently, even prior to any eschatological error that may have developed after Paul left (note “as we instructed you” in 1 Thess. 4:11; cf. 2 Thess. 3:6–7, 10).

Paul especially focuses on “work[ing] with your hands” (also 1 Cor. 4:12; Eph. 4:28), implying that the church includes many physical laborers. Paul himself was a tentmaker (Acts 18:3). The Romans tended to demean manual labor, so Paul may be reinstating its importance as a corrective. However, the primary reference to “work[ing] with your hands” simply emphasizes the diligence of the laborer.

We should observe that the three admonitions in 1 Thessalonians 4:11 (“aspire to live quietly,” “mind your own affairs,” and “work with your hands”) all overlap conceptually. They direct the Thessalonians to labor diligently on the tasks at hand without meddling in others’ affairs or complaining (cf. 2 Thess. 3:10–12).

In 1 Thessalonians 4:12 Paul envisions two results flowing from such labor: witness and financial sufficiency. Concerned about the public witness of the church, Paul directs them to “walk properly before outsiders.” Nonbelievers will observe the diligent labor and good lives of the Christians and will learn to respect them; hence the believers’ proper public conduct serves as a testimony to Christ (cf. Col. 4:5). Some scholars suggest that Paul advocates being “dependent on no one” (1 Thess. 4:12) in order to set the church free from the obligations of patron-client relationships or unwarranted debts to (unbelieving) family members. This is conceivable, but it is certainly the case that, whenever possible, Paul desires believers to seek to “earn their own living” (2 Thess. 3:12). The beneficence of the church should be directed toward those who have no family to care for them and who cannot work due to age, disability, or special circumstances (e.g., 1 Tim. 5:3–16; cf. also, e.g., Rom. 12:13; 2 Cor. 9:1–15; Eph. 4:28; 1 Tim. 6:18–19).