What does the Bible say about idleness/being idle?

There is a difference between being idle and being lazy; a man may be idle because he does not know what to do. We are familiar with the parable of the labourers. At the eleventh hour of the day the householder went forth into the market-place and found men standing there and said to them, "Why stand ye here all the day idle?" And they answered, "Because no man has hired us." They were ready to work, but did not know what to do. A lazy man is one who knows what he ought to do and does not do it. How shameful is laziness! If any of my readers are inclined to be lazy as to God's work, I would suggest to them that they read The Proverbs and mark and consider all that the wise man said about the sluggard in contrast to the diligent man. My desire is to instruct the idle and to stir up the lazy and to encourage all who are serving the Lord with diligence.

There is a difference between being idle and being lazy; a man may be idle because he does not know what to do. We are familiar with the parable of the labourers. At the eleventh hour of the day the householder went forth into the market-place and found men standing there and said to them, “Why stand ye here all the day idle?” And they answered, “Because no man hath hired us.” They were ready to work, but did not know what to do. A lazy man is one who knows what he ought to do and does not do it. How shameful is laziness! If any of my readers are inclined to be lazy as to God's work, I would suggest to them that they read The Proverbs and mark and consider all that the wise man said about the sluggard in contrast to the diligent man. My desire is to instruct the idle and to stir up the lazy and to encourage all who are serving the Lord with diligence.

At Thessalonica an evil habit had already manifested itself of what the apostle called walking disorderly — brethren working not at all, yet seeking temporal support from others in the assembly. Against such a habit the apostle writes very strongly, charging the saints to discountenance it, charging those guilty of it to discontinue it: "We command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they* received of us." (2 Thess. 3:6.) Such were his words to the saints. "Now them that are such [i.e. disorderly] we command and exhort in the Lord Jesus Christ, that with quietness they work, and eat their own bread." (v. 12.) Such were his words to the offenders. Both parties were to see that the question was a serious one; and as they owned Jesus as Lord, they were to obey the injunction given by His apostle. Eating the bread of others in idleness was no part of Christian teaching; nay, the contrary was enjoined. Exhortations to be liberal and brotherly to those really in need abound in the Word (Gal. 6:6; Eph. 4:28; 1 John 3:17; 3 John 8); but eating the bread of others in idleness the Word distinctly forbids. To eat their own bread was to be the aim and desire of such as had been doing the contrary — learning of the apostle, who could labour night and day at his trade, that he should not burden the saints. From all offenders after this sort Christians were to withdraw; and should there be one who did not obey the apostolic injunction communicated in writing, they were to note him, and not to keep company with him, that he might be ashamed. (v. 14.)

At Thessalonica an evil habit had already manifested itself of what the apostle called walking disorderly — brethren working not at all, yet seeking temporal support from others in the assembly. Against such a habit the apostle writes very strongly, charging the saints to discountenance it, charging those guilty of it to discontinue it: "We command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received of us." (2 Thess. 3:6.) Such were his words to the saints. "Now them that are such [i.e. disorderly] we command and exhort in the Lord Jesus Christ, that with quietness they work, and eat their own bread." (v. 12.) Such were his words to the offenders. Both parties were to see that the question was a serious one; and as they owned Jesus as Lord, they were to obey the injunction given by His apostle. Eating the bread of others in idleness was no part of Christian teaching; nay, the contrary was enjoined. Exhortations to be liberal and brotherly to those really in need abound in the Word (Gal. 6:6; Eph. 4:28; 1 John 3:17; 3 John 8); but eating the bread of others in idleness the Word distinctly forbids. To eat their own bread was to be the aim and desire of such as had been doing the contrary — learning of the apostle, who could labour night and day at his trade, that he should not burden the saints. From all offenders after this sort Christians were to withdraw; and should there be one who did not obey the apostolic injunction communicated in writing, they were to note him, and not to keep company with him, that he might be ashamed. (v. 14.)

Reflections. — We may learn from this passage. That from the nature of the precept to communicate to the poor, it is perfectly clear that there was no general custom among the first Christians of a community of goods. That it is only to the necessities of the saints that the rich are commanded to communicate of their substance. What love may delight to do in distributing its riches, great or small, is left to the hearts and consciences of those who have the means. While the Lord makes the most just and tender appeals for the poor, He guards the rich. The indolent, in strongest terms, He condemns. Such is the fulness and wisdom of scripture. "This we command you, that if any would not work, neither should he eat." While it is one of our most sacred christian privileges to communicate to those who have need, according to our ability, it would be a violation of the word of God to support the idle. (2 Thess. 3:6-15.)

Sin brought in sad change, not only for man's soul and body, but for the very ground on which he trod, as scripture plainly tells us. It was no longer easy and delightful work, but in toil or sorrow he must eat of it all the days of his life. And no wonder; since thorns also and thistles it should yield to him, only to be overcome by the sweat of his face in order to eat bread. If self will kick against the goad, it only aggravates the case; if the yoke (and it is not here grievous) be accepted, it is all the better for murmuring men. There is no deliverance from guilt and sin but through faith in Christ, to whom the Holy Spirit bears witness, and by whom He gives power to the believer. But for children as yet unconverted as well as adults in the same state, occupation is a merciful help, against the dangers of idleness and indulgence of lust and passion. Even for the faithful it is good, as declining to work where the person is without means is bad: so much so, that the apostle curtly lays it down, that if a man likes not to work, neither let him eat. This prescription, if duly administered, would in general prove a salutary medicine, and without fail.

Even when man was unfallen, he had responsibility. He was called to till and keep the garden, planted exceptionally by Jehovah Elohim with every tree that is pleasant to the sight and good for food. When fallen, as the ground was cursed on his account, he had to eat of it all the days of his life with toil. Thorns and thistles it yielded unbidden, so that man had to eat bread in the sweat of his face all his diminishing life. Slothfulness therefore ill became his position, and all the more when he faced adversity through his own fault. The sun arises, and the wild beasts get away to their dens, but man goes forth to his work till the evening; and, as he is, it is well ordered for him. But slothfulness traverses all, and casts into a deep sleep while it is day, and pays the penalty. If any will not work, neither let him eat. The idle soul shall suffer hunger.

This idleness was real disorder of walk. And it is an infectious disease which so much the more demands prompt treatment. "For we hear of some walking among you disorderly, doing no business, but busybodies." Such never was the Master, never is a true servant. For love in a world of misery delights to serve, instead of demanding the service of others, as pride and sloth do. The Son of man came "not to be ministered unto, but to minister." And in this He is surely a pattern to us; and assuredly the great apostle proved his greatness in this as elsewhere. The idlers at Thessalonica had therefore the less excuse for their idleness. And there was danger of worse, for those who do no business are apt to be busybodies, as the apostle pungently warns them. Leisure from work is time for mischief, and occupation with the affairs of others without a duty is itself mischief.

But here, too, faith works by love; the truth builds up instead of destroying or scattering. Chastening has its measure, as the end is restoration. "Now those that are such we command and exhort in the Lord Jesus Christ, that with quietness they work and eat their own bread." The meddlesome effect, as well as its cause, idleness, must be given up. The name of the Lord was incompatible with both; but the apostle beseeches as well as commands. Thus even what nature might teach is bound up with our Lord and Saviour. It is a question of God's kingdom and not of mere morality, as if we were only men, and grace and truth did not exist in Christ.

(2 Thess. 3:10-11). When present the Apostle had warned them against disorderly practice, and that if any one would not work, neither should he eat. In spite of the example of his life, and the warning of his words, there were some who declined to work and had become mere busybodies in other people's affairs. They were marked by disorderly walk, refusal to work, and unprofitable talk.

Moreover they had commanded the disciples that if any would not work neither should he eat. This should have been plain enough for all of them, whether for the disorderly or for those who might be inclined to be lenient in giving them food or support of any kind.

(V. 11) It is possible that some had so wrong a viewpoint in reference to the nearness of the Lord's coming that they considered it not necessary to work at all. But this reasoning is sinful. Though I am not to be doubtful or worried as to the future, yet I am to labor, working with the hands that which is good in order to have to give to others who may be in need. Work is not simply to be a means of amassing provision for the future on earth but of providing things honestly in the sight of all men, at present. What utter disgrace for a Christian to decide that since Christ is coming soon, therefore he need not work at all, but take his support from others who do work! Nor will it end there. They also become "busybodies," for since paying no attention to their own business, they shamefully interfere in the business of others. The apostle both commands and exhorts such "that with quietness they work and eat their own bread." For one to despise this was to despise the commandment of God.

(V. 13) Though we feel "well-doing" to be a boring, unrewarding occupation, yet we must not become weary in it. If we should take to heart the exhortation of Colossians 3:23, "And whatsoever ye do, do it heartily, as to the Lord, and not unto men," this certainly would lift every responsibility far above the thought of drudgery. But all the saints are seriously admonished not to have company with any brother who persisted in being disorderly. This was with the object of making him ashamed of his indolence in order to work for his restoration. Not that they were to be haughty or cruel to him, but faithful in both their actions and words, never forgetting that he is their brother. If this were fully and graciously car­ried out by all the saints it would work almost invariably for restoration, unless, of course, the offender were not actually born again, in which case this would likely be exposed.