1 Thessalonians 4:9-12 - Mind Your Own Affairs

9 Now concerning brotherly love you have no need for anyone to write to you, for you yourselves have been taught by God to love one another, 10 for that indeed is what you are doing to all the brothers throughout Macedonia. But we urge you, brothers, to do this more and more, 11 and to aspire to live quietly, and to mind your own affairs, and to work with your hands, as we instructed you, 12 so that you may walk properly before outsiders and be dependent on no one.

Target Date: Sunday, 22 January 2023

NOTES:

Word Study/ Translation Notes:

9 – Taught by God - θεοδίδακτος thĕŏdidaktŏs, theh-od-id´-ak-tos; from 2316 and 1321; divinely instructed:— taught of God.

This appears to be a word invented by Paul here; there is no evidence of this word prior to its usage here.

This is the only occurrence of θεοδίδακτος in the NT and its earliest extant occurrence in Greek literature.

θεοδίδακτος (“taught by God”) appears to be a Pauline coinage since there are no known instances of the term prior to Paul, and outside Christian circles there are virtually none after him (Koester, “I Thessalonians,” 40.n.14).

The idea (although not the word) is found in Isaiah 54:13: All your sons will be taught of the Lord; And the well-being of your sons will be great.

This is a clear passage about the Messianic age.

11 – to mind – πράσσω prassō, pras´-so; a primary verb; to “practice”, i.e. perform repeatedly or habitually (thus differing from 4160, which prop. refers to a single act); by impl. to execute, accomplish, etc.; spec. to collect (dues), fare (personally):— commit, deeds, do, exact, keep, require, use arts.

Meaning. This word first means a. “to cross,” “to traverse,” “to advance,” then b. “to travel so as to achieve something,” c. “to be busy with,” “to pursue,” d. financially “to demand,” “to collect,” e. “to do,” “to act” (with adverb denoting moral worth or circumstances)

As regards human action there is much overlapping with poieín but prássein denotes the activity rather than the outcome (at least in later Greek). It is thus an apt term in philosophical inquiry which consider human action apart from its content and objects, i.e., the nature and purpose of action.

To “practice”, not looking at the idea of “to accomplish”. The point is the activity, not the goal of the activity.

11 – your own affairs – ἴδιος idiŏs, id´-ee-os; of uncert. aff.; pertaining to self, i.e. one’s own; by impl. private or separate:— × his acquaintance, when they were alone, apart, aside, due, his (own, proper, several), home, (her, our, thine, your) own (business), private (-ly), proper, severally, their (own).

Thoughts on the Passage:

11 - Paul did not encourage Christians to be social revolutionaries. In fact, the missionaries denied such charges when they were leveled against them (Acts 17:6–9). Earthly governments were, after all, part of the temporal economy of God (Rom 13:1–7). They were a part of the old world that was passing away, but it was not Paul’s intent that the church disrupt society or overthrow governments. Rather, he encouraged Christians to be good citizens and exemplary members of their families and of their society but to do so in a manner consistent with the teachings of Christ. Only in this sense was the Pauline gospel intended to change society. It set out to change the individuals who made up society while awaiting that climactic event when the power of God would truly change the world forever.

it was primarily an encouragement to avoid public controversy in a more general sense than Hock proposes. By avoiding conflict with the authorities, the church could continue spreading the gospel with as little social or political opposition as possible. If this is the case, then these verses are concerned not with conflict within the church (e.g., caused by idlers) but with the relationship between the church and the society in which it operated. The positive side of this coin is then seen in the subsequent purpose clause (v. 12), which expressed the goal of cultivating the respect of the society in which the church lived and sought to minister.

Living in a totalitarian state like Rome, the command to “live quietly” and “mind your own affairs” may well have played out in enjoining the Christians to cause no political offense to the state (aside from the “passive” offense of their obedience to Christ).

The Jews were well-known for riots, uprisings, and other political acts throughout the Empire.

It is not unfaithful to God to allow Him to correct kings and nations, while the individual believer changes society with the exercise of Christ’s commandments: the preaching of the gospel and the care of the least of these.

This was the very formula the early church used for 300 years in the midst of dire persecutions, up until it became a legal “official” religion in AD 313.

For our day and in our nation, we have political processes that allow us greater say in the workings of our government in the U.S. These are not universal, but special circumstances to our nation at this time.

But we must ensure that our primary message REMAINS the gospel of Jesus Christ and the care for the “least of these”, and that we are not carried away by our greater political stature into the sin of primarily preaching societal change over the life-giving gospel.

In either circumstance, and the myriad shades of political power in between, the most important thing is the proclamation of the life-giving gospel of Jesus Christ.

11 - Make sure that none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler; - 1 Peter 4:15

At the same time they also learn to be idle, as they go around from house to house; and not merely idle, but also gossips and busybodies, talking about things not proper to mention. – 1 Timothy 5:13

For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies. – 2 Thessalonians 3:11

11 – This doesn’t mean that we should be unhelpful or oblivious to the needs of our brother; far from it.

Why do you look at the speck that is in your brother’s eye, but do not notice the log that is in your own eye? 4 Or how can you say to your brother, ‘Let me take the speck out of your eye,’ and behold, the log is in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye. – Matthew 7:3-5

Our people must also learn to engage in good deeds to meet pressing needs, so that they will not be unfruitful. – Titus 3:14

11 – WORK with your hands; do not simply extend them to have them filled by someone else.

Sermon Text:

We come again this morning to this list of instructions for the Thessalonian church.

As many of you may remember, the instructions in verses 9-12 are likely based on issues observed or reported by Timothy after he had returned from his solo visit to Thessalonica.

We began last week looking at the three instructions in verse 11:

Strive to live quietly.

Mind your own affairs.

and to medle with your owne busines - Geneva Bible

And Work with your [own] hands.

It is no accident that these three instructions, particularly the first two, have a good bit of overlap in their applications.

The first two instructions seem to be very closely related, so that we might understandably read them as a single instruction:

“Strive to live quietly and mind your own business.”

Indeed, as I plan to consider later, these two ideas were very often presented in the same breath by Greek philosophers and secular writers.

But even though they may have been closely related in literature and in common speech, it is clear that Paul and Silas intended these to be three distinct instructions:

They are framed in parallel word structures,

And each is set apart from the others with a simple word “and”.

So even if these subjects were often spoken in the same breath, the apostles give these instructions individual emphasis by dividing each of the instructions to stand on its own.

And before we begin to look at this second instruction in detail, we should make sure we remember the purpose the apostles give for all three of these instructions:

Verse 12: so that you may walk properly before outsiders and be dependent on no one.

With these things in mind, let’s look at how to mind our own affairs.

When someone tells you to “mind your own business” today, what are they telling you to do?

In general, it is an instruction to keep your nose out of someone else’s business, isn’t it?

It is a warning that you are asking about things you are not privileged to know.

That is why many people see this instruction as the same problem Paul addresses in this same church in 2 Thessalonians 3:11:

For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies.

And because Paul deals with it both in 2 Thessalonians and in 1 Timothy 5:13, where he describes these busybodies in this way:

At the same time they also learn to be idle, as they go around from house to house; and not merely idle, but also gossips and busybodies, talking about things not proper to mention. – 1 Timothy 5:13

I do think we should at least mention it today, but I would not suggest these passages are dealing with the same issue.

I do expect, if the Lord is willing, to deal with the busybodies when we get to 2 Thessalonians 3, but since this does not seem to be the issue Paul and Silas are addressing, I will try to stay in the meaning of this passage.

The reason many commentators think this instruction is related to the busybodies in 2 Thessalonians 3:11 is because they have constructed the following scenario:

“The Thessalonian believers, because of their expectation of the imminent return of Christ, had left their jobs and had largely become idle while they waited for the Parousia.”

It is a very popular framework for understanding the Thessalonian epistles, but there is no biblical support for it except the teachings in this short letter about the Second Coming of Jesus Christ follow right after these three instructions we are considering.

Nowhere in either letter does Paul suggest it was the Thessalonian’s misplaced desire that was causing idleness and “meddling”.

And the fact that the teaching on the Second Coming FOLLOWS these instructions argues powerfully against this.

But I do not think this is the primary meaning of the phrase as Paul and Silas are using it here for the following reasons:

1. They say at the end of verse 11: as we instructed you.

Thus, in the short time the apostles were teaching the basics of the faith to this young church,

Before they were driven from town by the ruffians hired by the Jews,

This would mean that some had already fallen into this error, becoming idle in anticipation of Christ’s Return.

That they had seen some already becoming these busybodies.

Of course, the phrase “as we instructed you” could only apply to the last item in the list (to work with your own hands).

In which case, I offer the second reason I don’t think this instruction is about busybodies.

2. The meddling inside the church would not lead to “walking improperly toward outsiders”, which is the purpose of these instructions (v. 12).

One could argue that the people outside the church might see backbiting and strife within the church,

But remember that literally EVERYWHERE in this epistle this church is commended for its LOVE of each other.

This very paragraph is prefaced with a commendation in verses 9-10 of their love for one another, not a warning about their strife.

Now concerning brotherly love you have no need for anyone to write to you, for you yourselves have been taught by God to love one another, 10 for that indeed is what you are doing to all the brothers throughout Macedonia.

So it seems that the unquiet and meddlesome conduct being corrected here would be directed toward those outside the church, since it was those who would be offended at its impropriety.

3. The final thought I would offer to help us understand the meaning of this short phrase “mind your own affairs” is that in many examples we have in extra-biblical writings, “withdrawal from politics is often termed ‘quietism’ (ἡσυχία), and taking part in politics is often termed ‘attending to public affairs’ (πράσσειν τὰ κοινά)” (ibid.).

Paul and Silas here use the same roots to instruct the church to aspire “to live quietly” (ἡσυχάζειν) and “to mind your own affairs” (πράσσειν τὰ ἴδια).

Now certainly Greek philosophers do not control how we understand Scripture, far from it.

But I add this because these terms would be associated with these ideas.

It is a question of the meaning of the language used.

Much like if someone in the future questioned why we talk about “dialing” a phone.

When was the last time (or the first time for some of you) that you used a phone with a dial on it?

Our language remembers the old phones, and we still talk about “dialing” when what we are really doing is “pressing” a phone or “punching” the buttons.

And so I offer this linguistic reason simply to help us explore what the Holy Spirit, through these apostles, is instructing us to do.

And so I suggest to you this morning that what the apostles are saying might be summarized in this way: Your calling is greater than simply winning the argument with those outside.

Recall the situation of the Thessalonian church:

They have been dragged to court by the political maneuvering of the Jews.

Thus the Roman courts had been weaponized against them:

for you also endured the same sufferings at the hands of your own countrymen, even as they did from the Jews - 1 Thessalonians 2:14

So it would be completely understandable to want to wrestle for the political upper-hand in the city, gathering their power for a fight with their opponents.

After all, across the Empire, the Jews in many cities would riot and rebel in this period.

They were expelled from Rome in the time of Tiberius.

There was a Roman cohort just outside the Temple because of the frequent uprisings there.

In the various proceedings in the Sanhedrin recorded in Scripture, we see a pattern of rebellions and uprisings against Roman rule.

But this kind of political flexing does not accomplish the work of the gospel.

Far from encouraging the Thessalonians to “fight for their rights”, the apostles tell them to “attend their own affairs.”

But to do so for the very reason that they give no offense that would keep someone from the gospel.

In writing to the Corinthian church, Paul put it this way:

giving no cause for offense in anything, so that the ministry will not be discredited, 4 but in everything commending ourselves as servants of God - 2 Corinthians 6:3-4

You can, I think, see that this meaning of “mind your own affairs” would answer the concerns I listed earlier:

1. It would have been something the apostles actively addressed with the church while they were in Thessalonica.

In the midst of the riots and trial, at the call by the court for a bond for the apostles, the entirely natural reaction would have been to fight.

But instead, Paul and Silas accepted exile from the city, and Jason peacefully placed the bond.

It is not hard to see that the church, by reacting peacefully and obediently, was still be free to proclaim the gospel – that was not hindered by their obedience.

It was strengthened.

They were never told to keep a lid on the gospel message; they, and we, are to boldly proclaim it no matter what.

Dr. D.M. Martin put it this way: Paul did not encourage Christians to be social revolutionaries. In fact, the missionaries denied such charges when they were leveled against them (Acts 17:6–9). Earthly governments were, after all, [ordained by] God (Rom 13:1–7). They were a part of the old world that was passing away, but it was not Paul’s intent that the church disrupt society or overthrow governments. Rather, he encouraged Christians to be good citizens and exemplary members of their families and of their society but to do so in a manner consistent with the teachings of Christ. Only in this sense was the [gospel Paul preached] intended to change society. It set out to change the individuals who made up society while awaiting that climactic event when the power of God would truly change the world forever.

2. It would have been activity that would cause improper offense to outsiders.

There is a vast difference between a political or ideological confrontation, and the proclamation of the gospel.

If the gospel offends, so be it.

But far be it from us to be offensive in the proclamation of the gospel.

The gospel is not an argument, nor an opinion – it is a gracious invitation given by God and delivered through His people.

a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised. - 1 Corinthians 2:14

3. As illustrated earlier, it fits the language in common use.

And so what should we do to “mind our own affairs”?

1. To really understand that everything we do is in reference to the gospel, and live that way.

We live because of the gospel of Jesus Christ.

We speak only those things that promote the gospel of Jesus Christ.

We practice only those things that bring honor to the gospel of Jesus Christ.

We strive only for things that increase the renown of the gospel of Jesus Christ.

2. We can be grateful to God for the special circumstances we live in our nation at this time.

Not everyone enjoys the freedoms we have,

The Thessalonians certainly didn’t enjoy the rights of petition and representative government we enjoy.

And there are many, perhaps even most, of the believers on earth right now who do not have the opportunity to enjoy the freedom or prosperity we have here and now.

But in the midst of this rich blessing, we must ensure that our primary message REMAINS the gospel of Jesus Christ and the care for the “least of these”, and that we are not carried away by our greater political stature into the sin of primarily preaching societal change over the life-giving gospel of Jesus Christ.

For 300 years, the church grew through the most withering of persecutions, preaching the gospel and caring for the “least of these.”

The last “pagan” emperor of the Roman Empire complained in a letter to one of his pagan priests that:

“Atheism” [I.e. the Christian faith!] has been specially advanced through the loving service rendered to strangers, and through their care for the burial of the dead. It is a scandal that there is not a single Jew who is a beggar, and that the godless Galileans care not only for their own poor but for ours as well; while those who belong to us look in vain for the help that we should render them.