Why should we make it our goal to lead a quiet life (1 Thessalonians 4:11)?

Next follows a call to abound in brotherly love, in which the apostle does glide into the connected proprieties of daily labour animated by care for others. "Now concerning brotherly love ye have no need that we write to you; for ye yourselves are taught of God to love one another; for, indeed, ye do it toward all the brethren that are in the whole of Macedonia. But we exhort you, brethren, that ye abound still more, and that ye make it your aim to be quiet and mind your own affairs and work with your own hands, even as we charged you, that ye may walk honourably toward those without, and may have need of nothing" (vers. 9-12). The possession of Christ does wonderfully bind hearts together; and as affection one toward another is a spiritual instinct, so all that is learnt of Christ deepens it intelligently. Intercourse may test its reality sometimes, but as a whole develops it actively, and the more as sharing the same hostility from the world. Here, too, the apostle looks that it should abound more and more, and along with it the studious aim to be quiet and to mind their own affairs, which brotherly love would surely promote: the very reverse of that meddling disposition which flows from the assumption of superiority in knowledge or spirituality or faithfulness. Further, he calls on them to work with their own hands, even as we charged you (and who could do it with so good a grace?), that they may walk honourably toward those without and may have need of nothing [or none]. There is not such a thought as encouraging the needy to draw on the generosity of others. Let it be the ambition of those who love, and would keep the love of others, to spare themselves in nothing and avoid encroaching on the help of any, so as to cut off all suspicion from those without. Brotherly love would be questioned if heed were not paid to propriety; it flourishes and abounds where there is also self-denial.

But again, to "study to be quiet, and to work with your own hands" was important. The thrill of a newfound faith, the excitement of a wonderfully prosperous work of God, might too easily occupy souls. There must be a settling, a learning to quietly estimate things rightly and soberly. This studying therefore is a true, consistent application of the heart. Work with the hands is, of course, a good balancing factor to keep souls from a one-sided type of emotional Christianity. The reality of their faith would be proven to "them that are without" by an honest walk steadily maintained. This was to be diligently cultivated. The latter part of verse 12 may be translated "and that ye may have need of no one," that is, that they would not be dependent upon men.

Towards them that are without the Christian circle we are to walk righteously, or reputably. With this end in view, the Apostle says, “seek earnestly to be quiet and mind your own affairs” (N. Tn.). It is natural for a man of the world to take part in its affairs, even if they are only of local interest. The Christian, remembering that he is called out of the world, will earnestly strive against this natural tendency, and quietly pursue his way, avoiding, as far as possible the questions and controversies that occupy the world around. We are to work with our own hands, acting honestly in our business relations, in order to supply our daily needs. There are those, as we know from Scripture (v. 12-13), who give themselves to the work of the ministry, but evidently it is the mind of God for His people generally that they abide in their earthly calling, if they can do so with God.

It would be very incorrect to infer that repose or business prosperity are represented as bad things in themselves; this was the Thessalonian mistake, which the apostle corrects by telling them, (1) "to study to be quiet; and" (2) "to do their own business." What is condemned is the being so absorbed in either one or the other as to be hindered in the Lord's service. It is not that the bed or bushel is bad; it is putting candles under them that is to be condemned: the best thing that can happen then is for the candle to set fire to the whole concern. Abraham was a candle set on a candle-stick giving light to all the house. The Jewish Rabbis had a saying that "a candle lights a hundred men as well as one." Abraham's candle has lit a hundred generations and is not out yet. All this notwithstanding that he was a rich man.

First, in 1 Thess. 4:11-12, it is written "That ye study (lit., ambitious) to be quiet, and to do your own business [or, mind your own affairs — N.T.], and to work with your hands, as we commanded you; that ye may walk honestly toward them that are without, and that ye may have lack of nothing [or, of no man — N.T.]."

What a lovely ambition, and, withal, within the reach of the lowest. No need to be kings, or of the great of this world, to follow this injunction; but how it would change the Christian world if Christians would only obey it.

The next ambition Paul describes is in 2 Cor. 5:9: "We are ambitious, that, whether present (with the Lord), or absent (from the Lord), we may be well-pleasing to Him." (Literal: See Verses 5 to 8). What more beautiful ambition for every true Christian, — to be "well-pleasing" to the Lord: no matter whether it is in life or in death. Worldly ambition has wrought ruin with multitudes of the Lord's soldiers and servants. All around us we see beloved saints of God whose lives proclaim their ambition for riches or honour or ease or learning or fame. We see Demas who loved this present world and Diotrophes who loved the pre-eminence: and their descendents are with us today: but how rarely do we meet a man whose ambitions in life are to preach the Gospel where Christ is not known; and whether in life, whether in death, to be well-pleasing to Him. Oh, that these two ambitions may be mine, and your's, my beloved Reader: may our love be for the Gospel, where Christ is not named: and ever, and always, to be well-pleasing to Him.

The third ambition of which Paul speaks is found in 1 Thess. 4:10-11. The Apostle beseeches his beloved Thessalonian brethren to "be ambitious to be quiet, and to do your own business, and to work with your own hands." I sadly fear that most of the Lord's people today love the honour of working with their heads in a clean and honourable position, rather than soiling their hands by using them in hard work. They forget their Master worked with His own hands until He was about thirty years of age. They forget that the one who exhorted to this ambition could hold out his hands, and say "Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me." "These hands" were probably worn and calloused with making tents. And let us remember his words: "I beseech you to be imitators (mimics: mimetes: always in a good sense in the New Testament) of me." (1 Cor. 4:16). And to the very saints whom he exhorted to be ambitious to be quiet, and to work with their own hands, in the very same Epistle, he wrote: "Ye became our imitators (mimics: mimetes), and of the Lord." (1 Thess. 1:7; See also 2:14.) And in the Second Epistle, Chapter 3, Verses 7 & 9, we read: "Ye know yourselves how ye ought to imitate (mimic) us … We … give ourselves as an example to you, in order to your imitating (mimicking) us." (See New Translation).

May God help us to learn the lessons that Paul's ambitions would teach us: — Ambitious to preach the Gospel where Christ is not named. Ambitious, whether by life or death, to be well-pleasing to the Lord. Ambitious to be quiet, to do our own business, to work with our own hands.

The second use of the same Greek word is found in Romans 15:20, and is translated "strived" in the Authorised Translation. We again quote the New Translation, where the word is given as "aiming." "And so aiming to announce the glad tidings." This is the substance of the apostle's ambition MANWARD. We may well pause before the challenge of it, especially if we consider the exercise and labour involved in the remaining part of that verse, "not where Christ has been named, that I might not build upon another's foundation," etc.. We are awaiting our Lord from heaven; this is the hope, the precious outlook of the believer, the ultimate goal to be conformed to His image. This hope has been give to us through the gospel; and could there be a greater ambition, a more blessed or happier way of life, than to bring these "glad tidings" by manner of life and by word of mouth to men now estranged from God, and ignorant of His mighty power and love? These "glad tidings" are still "the power of God unto salvation."

The third, and so far as we can trace, the only other reference to this word is in 1 Thess. 4:11, where it is translated in the Authorised Version as "study." "Seek earnestly (the same word) to be quiet and mind your own affairs, and work with your (own) hands, even as we charged you, that ye may walk reputably towards those without, and may have need of no one," (or of nothing), (New Trans.).

(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.

How beautiful it is to see God's people going on quietly and faithfully in whatsoever estate they may be found. These give no trouble in the Church, they desire no human greatness, they are contented with their lot, they interfere not with others, though ever willing to shew others a kindness, and they are ready to give to him that needs. On the other hand, what appalling trouble has been caused by those, who do not interfere with the affairs of others, and meddle with that with which they have nothing to do. Malice, envy, backbiting, slander, and speaking evil of others behind their backs come in here, and fearful mischief is wrought.

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.