Is "idle hands are the devil's workshop" a biblical statement?

While at work for the Lord, be the work what it may, nature is kept under pressure; but when at ease, nature begins to work, and feel the action and influence of external things. We should seriously ponder this. Satan will ever find mischief for idle hearts, as well as idle hands. David was made to feel this. Had he been at Rabbah with his army, his eye would not have rested upon an object calculated to act upon the corrupt principle within; but the very act of tarrying at home afforded an opening for the enemy to come in upon him.

Again, we are admonished as to this by the wise man. He says, "I went by the field of the slothful … and, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down." Here we see "thorns," the emblem of God's displeasure, instead of the "trees of His own planting;" "nettles" instead of fruitful branches; and "the stone wall" of separation, once so decided and solid, now "broken down," so that evil associations are easily found within, and evil intruders not excluded. All this is traced to spiritual indolence. "Then I saw, and considered it well: I looked upon it, and received instruction. Yet a little sleep, a little slumber, a little folding of the hands to sleep: so shall thy poverty come as one that travelleth; and thy want as an armed man." (Prov. 24:30-34.)

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.

Proverbs 31:27 (Tzade). "She looketh well to the ways of her household, and eateth not the bread of idleness." Many, with David, have had to say: "Although my house be not so with God." How often we excuse our children for things that we would not do ourselves, permitting them to enter into associations at school or at work that are contrary to the ways of the Lord. Eli remonstrated with his sons about their behaviour, but God judged him because he restrained them not. Eating the bread of idleness gets us into mischief of different kinds; the Lord has plenty for each one of us to do for Him.

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.

(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.

Finally, lest the simple believers should be wrongfully impressed by what Paul taught them as to the coming of the Lord, and should wander into ways of idleness, he gave command, while at Thessalonica, that "if any would not work, neither should he eat" (3:10). A pastor's teaching is practical and wholesome, and has reference to the daily lives of those among whom he ministers.

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.)

Chapter 6. Two great principles of life are stated in the beginning of this chapter: not to engage oneself for the future; and not to be lazy and indolent for the present. God has set us in this place, humble diligence as a duty now - His ordinance since the fall. "In the sweat of thy brow thou shalt eat bread." "If any would not work, neither should he eat." On the other hand, engaging for the future is that, the result of which no man can command. The contrary of peaceful labour for one's need is the violence and rapine already spoken of and condemned as one of the two great characters of sin, at least as towards men. The other is, besides wrong, defrauding a brother in the tenderest point, sinning against oneself in corruption and lust, "his own body," as Paul speaks: all surely evil withal in God's sight.

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.