Now as to the love of the brethren, you have no need for anyone to write to you, for you yourselves are taught by God to love one another; for indeed you do practice it toward all the brethren who are in all Macedonia. But we urge you, brethren, to excel still more, and to make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you, so that you will behave properly toward outsiders and not be in any need. (4:9–12)
Christianity is a shoe-leather faith—a living, practical faith that hits the streets in normal, everyday life, affecting everything from believers’ simplest attitudes and most mundane actions to their profoundest thoughts and noblest deeds. Although any religion should affect the way its adherents live, no false religion—no matter how high its ethical standards—can genuinely transform the lives of its followers in a way that restrains the fallen flesh. Only by belief in the gospel of Jesus Christ does the power of God transform lives so that what believers profess they are able to live. The apostle Paul’s continued insistence that the Thessalonians live that way was the motive for the practical expressions in this passage.
An unsettling situation within the church at Thessalonica intensified his concern for the Thessalonians’ spiritual growth. From the beginning, their church was genuine, and Paul recognized that—“Constantly bearing in mind your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ in the presence of our God and Father, knowing, brethren beloved by God, His choice of you” (1 Thess. 1:3–4; cf. 2:13). They were soon a model church in their region; they “became an example to all the believers in Macedonia and in Achaia. For the word of the Lord … sounded forth from [them], not only in Macedonia and Achaia, but also in every place [their] faith toward God [went] forth, so that we [had] no need to say anything” (1:7–8; cf. 2 Cor. 8:1–5; 2 Thess. 1:3–4). However, at the conclusion of Paul’s commendations, there is the hint of a problem.
The apostle had taught the Thessalonians about the return of Christ, and they eagerly anticipated that glorious coming (1:10). However, they were apparently overly anxious about the Lord’s return and wanted to make sure they did not miss it. Their zealous preoccupation with Jesus’ coming led to the mistaken notion that temporal responsibilities no longer mattered in light of His return. Thus Paul had to give them substantial instruction to correct their misunderstandings and unhealthy responses to the promise of the imminent return of the Savior (4:13–5:11; 2 Thess. 2:1–12).
A zealous but balanced anticipation of the return of Christ is a good thing. The apostle John had such an earnest expectation for the Parousia in his conclusion to the book of Revelation: “He who testifies to these things says, ‘Yes, I am coming quickly.’ Amen. Come, Lord Jesus” (Rev. 22:20). The apostle James told his readers, “Therefore be patient, brethren, until the coming of the Lord. The farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains. You too be patient; strengthen your hearts, for the coming of the Lord is near” (James 5:7–8). The apostle Peter wrote, “But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells. Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless” (2 Peter 3:13–14). Paul desired that the Corinthians would be “awaiting eagerly the revelation of our Lord Jesus Christ” (1 Cor. 1:7).
But the Thessalonians were allowing their excitement and enthusiasm for the second coming of Christ to overshadow the ordinary responsibilities of life. They seemed to lose their balance and composure (2 Thess. 2:2; 3:10) and became so zealous and agitated concerning eschatological events that they neglected their everyday duties. Such an unbalanced perspective on Jesus’ return, however, contradicted the Lord’s teaching, for example, in the parable of the ten minas, in which He sought to correct the disciples’ mistaken idea that “the kingdom of God was going to appear immediately” (Luke 19:11; cf. 24:21; Acts 1:6). As He introduced the parable, Christ indicated how believers ought to live in view of His coming earthly kingdom: “A nobleman went to a distant country to receive a kingdom for himself, and then return. And he called ten of his slaves, and gave them ten minas and said to them, ‘Do business with this until I come back’” (Luke 19:12–13). Christians are to carry on with their everyday lives and responsibilities until Christ returns.
Because of the Thessalonians’ skewed and unsettled outlook concerning the return of Christ, Paul needed to bring them down to earth and give them four practical exhortations for life until Jesus comes: love each other more, lead a quiet life, mind your own business, and work with your hands. Obedience to these commands would be a more appropriate testimony to unbelievers than the Thessalonians’ extreme pre occupation with the Lord’s return, which preoccupation came at the expense of caring for life’s responsibilities.
LOVE EACH OTHER MORE
Now as to the love of the brethren, you have no need for anyone to write to you, for you yourselves are taught by God to love one another; for indeed you do practice it toward all the brethren who are in all Macedonia. But we urge you, brethren, to excel still more, (4:9–10)
The apostle Paul’s exhortation to love contrasts with what he admonished them concerning immorality and lust (4:3–8; cf. Eph. 5:1–3). The phrase now as to introduces a change in subject (cf. 5:1), from a discussion about lust and sexual sin to a consideration of the love of the brethren. Believers must not only abstain from illicit forms of affection but also exchange all that for the kind of brotherly love characterized by only the purest motives and conduct. This would be the truest expression of the change regeneration had made in the Thessalonians.
Love of the brethren (philadelphia) originally referred to affection for blood relatives but is always used in the New Testament in reference to Christian affection (Rom. 12:10; Heb. 13:1; 1 Peter 1:22; 2 Peter 1:7). True biblical love, a recurring New Testament theme, always expresses itself in acts of service—meeting needs and doing things sacrificially to benefit others (Matt. 25:35–40; John 13:34–35; Rom. 12:15; 1 Cor. 12:26; 16:14; 2 Cor. 8:7; Gal. 5:13; 6:2; Eph. 5:2; Phil. 1:9; Col. 3:14; Heb. 6:10; 10:24; James 1:27; cf. Matt. 22:37–39; 1 Cor. 13:13; Gal. 5:22; 1 John 3:18).
Even as Paul mentioned it in his letter, it was only to affirm that there was no need for anyone to write to the Thessalonians (cf. 5:1) about love of the brethren because they were already taught by God to love one another. Paul’s use of the emphatic expression you yourselves indicates that, apart from him or any other teacher, the believers were taught by God (theodidaktos, literally “God taught,” and used only here in the New Testament) to love one another. That type of love was characteristic of the divine nature they now possessed.
Romans 5:5 supports that reality: “The love of God has been poured out within our hearts through the Holy Spirit who was given to us.” At conversion Christians receive the Holy Spirit (Acts 2:38–39; 15:8; 1 Cor. 12:13) who indwells them (John 14:16–17; Rom. 8:11; Eph. 1:13–14; 5:18; 2 Tim. 1:14; 1 John 2:27; cf. Ezek. 36:27) and teaches them to love (John 14:26; 16:13; Rom. 5:3–5; 1 Cor. 2:10). Thus it is impossible for believers not to love (John 13:34–35; 1 John 3:17; 4:20–21; 5:1). In his first letter, the apostle John emphasized several times, positively and negatively, that truth. “The one who says he is in the Light and yet hates his brother is in the darkness until now. The one who loves his brother abides in the Light and there is no cause for stumbling in him” (1 John 2:9–10). “We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death” (3:14; cf. 4:7–8, 12).
Love is from the familiar verb agapaō, related to the noun agapē. It expresses the purest, noblest form of love, which is volitionally driven, not motivated by superficial appearance, emotional attraction, or sentimental relationship. Paul was convinced that they indeed (in reality, without question) were exhibiting this love toward all the brethren. The Thessalonians demonstrated agapē love not only in their congregation but also for the other brethren (Christians) who were in all Macedonia. Paul planted churches in the other Macedonian towns of Philippi and Berea (Acts 16:12–40; 17:10–14; cf. 16:6–10), and his companions in Thessalonica, Silas and Timothy, also ministered in those towns (Acts 16:19, 25, 29; 17:14). Just as they had proclaimed their faith to the entire region (1 Thess. 1:8), thus demonstrating the reality of their conversion, so had the Thessalonians demonstrated their sanctification by manifesting spiritual love toward all. Believers all across their region (Macedonia) had received their generous hospitality, their kind acts of mercy, and their sacrificial deeds of service.
However, as exemplary as the Thessalonians’ love was, it was not perfect. Even as Paul wanted to see them strengthen their faith (1 Thess. 3:10), he also sought to have them strengthen their love. Hence he again urged them to excel still more (“super abound”) in this virtue (cf. 4:1). Specific opportunity remained for the Thessalonians’ love to abound toward their pastors (5:12–13) and fellow believers (5:14–15, 26). Along similar lines, Peter encouraged his readers, “Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart” (1 Peter 1:22; cf. 2:17; 4:8; 2 Peter 1:7). “Fervently love one another” could literally be rendered “stretch out to the limits of love for one another.”
Thus, in view of the truth that Jesus is returning, Paul urged the Thessalonians to love others more, not less. As they had in the past, they were to live in the hope of the Lord’s return, yet never lose sight of the priority of love (cf. James 1:27; 2:15–16; 1 John 3:17–18).
LEAD A QUIET LIFE
and to make it your ambition to lead a quiet life (4:11a)
Though there is a great urgency in the imminent coming of the Lord, which prompts earnestness about proclaiming the gospel while there is yet time, the apostle Paul did not command the Thessalonians to live lives of noisy, frenetic evangelistic agitation. Instead, and as a result of their excelling still more in brotherly love, they were to make it their ambition to lead a quiet life.
In that phrase Paul used the two verb forms in almost a contradictory fashion. Make it your ambition (from philotimeomai) means to be zealous and strive eagerly, even to consider it an honor (as in Rom. 15:20; 2 Cor. 5:9), whereas lead a quiet life (from hēsuchazō) means to be silent (as in Luke 14:4; Acts 21:14), not speaking out inappropriately (see 1 Tim. 2:11–12), remaining at rest and tranquil (as in Luke 23:56). In anticipation of the Lord’s return, believers are to lead peaceful lives, free of conflict and hostility toward others, which is a witness to the transforming power of the gospel.
The goal of Paul’s directive, as it was when he instructed Timothy and the church at Ephesus to pray for those in authority, was that believers “may lead a tranquil and quiet life in all godliness and dignity” (1 Tim. 2:2; cf. Isa. 30:15; 32:17; 2 Thess. 3:12).
MIND YOUR OWN BUSINESS
and attend to your own business (4:11 ti)
The admonition to attend to your own business was a common one in secular Greek writings but used only here in the New Testament. It is not clear, however, whether Paul was speaking to a particular group within the Thessalonian church or addressing a specific issue. The apostle may have used the expression as a general exhortation for the Thessalonians to concentrate on their own lives, take care of their own jobs, and not meddle in the affairs of others.
Paul issued them a follow-up exhortation in 2 Thessalonians 3:11–12: “For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies. Now such persons we command and exhort in the Lord Jesus Christ to work in quiet fashion and eat their own bread.” Those who did not attend to their own business were “acting like busybodies” (periergazomai, “wasting their labor”), running around meddling in everyone’s problems.
Paul’s antidote for such unwise, undisciplined behavior was that the Thessalonians work diligently and faithfully at their jobs (cf. Prov. 27:23–27; Gal. 6:5; Eph. 4:28; 6:5–7; Col. 3:22–24; 1 Tim. 6:1–2), stay out of other people’s business, and lead quiet, unobtrusive lives that serve fellow believers and glorify the Lord before unbelievers.
WORK WITH YOUR HANDS
and work with your hands, just as we commanded you, so that you will behave properly toward outsiders and not be in any need. (4:11c–12)
The Greeks believed free men should never stoop to do manual labor. Work done with the hands was degrading to them; therefore, they made their slaves do all of it. However, with most of the early Christians coming from the working classes, the church dignified manual labor as an honorable endeavor. Therefore, Paul commanded the Thessalonians to persevere at their jobs.
Apparently many of the working class and slave laborers from among the Thessalonian converts had taken the attitude that, since they had become free in Christ, perhaps they were no longer subject to their masters and the obligations of their jobs. The new believers’ preoccupation with Jesus’ return may have intensified that attitude. Instead of supporting themselves through honest labor, some of the Thessalonians were likely depending on others’ resources to sustain themselves for what they thought would be a brief interlude. Hence Paul exhorted them here to work with their own hands and warned them in 2 Thessalonians 3:10 that “if anyone is not willing to work, then he is not to eat, either.”
The purpose underlying Paul’s exhortation on work and motivating all his other injunctions—to love, to live quietly, and to mind their own business—was evangelistic, so that the Thessalonians would behave properly toward outsiders. For him, the key to evangelism was the integrity Christians manifest to a sinful, confused, and agitated world (cf. Job 2:3; Ps. 26:1; Matt. 5:16; Phil. 2:15–16; 1 Peter 2:12). When believers display diligent work attitudes and habits and live in a loving and tranquil manner that respects others’ privacy and does not intrude or gossip, it constitutes a powerful testimony to unbelievers and makes the gospel credible.
Furthermore, the Thessalonians’ proper behavior (acceptable daily conduct) would ensure that they would not be in any need. If they obeyed Paul’s exhortations, they would not always have to depend on more industrious Christians to supply their livelihood.
Such practical, straightforward living, as embodied in the apostle Paul’s exhortations to the Thessalonians, is the foundation of all evangelism. Believers who sacrificially love other people, exhibit tranquil lives, conscientiously focus on keeping their own lives in order, and faithfully carry out their daily responsibilities in the workplace (thus avoiding any welfare dependence)—all the while proclaiming the gospel in light of the return of Christ—are the most effective witnesses to their unsaved neighbors and loved ones.