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First Thessalonians, part 9, Spiritual Works

There is a natural progression: holiness governs not only what we do with our bodies but also how we treat our brethren and how we conduct our ordinary lives.

1 Thessalonians 4:8 says,

⁸ So, he who rejects this is not rejecting man but the God who gives His Holy Spirit to you.

Paul refers back particularly to verse 7:

⁷ For God has not called us for the purpose of impurity, but in sanctification.

The Greek verb translated “rejects” is atheteō, meaning to set aside, disregard, nullify, or reject. Paul's point is that his teaching about sexual morality was not merely Paul’s personal ethical philosophy. As he had already said in verse 2, these were “commandments” given “by the authority of the Lord Jesus.” Hence, to reject the moral standard is ultimately to reject God Himself.

Soulish vs Spiritual

Paul then adds, “the God who gives His Holy Spirit to you.” There is probably an intentional contrast: impurity (rooted in the fleshly desires of the soul) versus the Holy Spirit residing in the spirit of the believer. In 1 Corinthians 2:10-16, Paul personifies the soul and the spirit, speaking of them as the soulish (psukikos, “natural”) man and the spiritual man within us. The soulish man is our natural identity (or self) derived from Adam, who was made a living soul. The spiritual man (self) is the living being that was begotten by the Holy Spirit.

Each has a distinct identity, and believers have the responsibility to identify themselves with one or the other of them. Hence, the spiritual man agrees with the law of God (Romans 7:22), while the soulish man treats the law as an enemy.

The Spirit is holy because He sanctifies those in whom He dwells. The believer’s body cannot logically be treated as though it were independent of God when God’s Spirit resides within him.

Paul develops this more explicitly in 1 Corinthians 6:18, 19,

¹⁸ Flee immorality.... ¹⁹ Or do you not know that your body is a temple of the Holy Spirit who is in you...?

The connection is very close. In both passages, porneia is incompatible with the indwelling Holy Spirit. There may also be an echo of Ezekiel 36:26, 27, where the New Covenant work of God includes putting His Spirit within the people so that they will “walk in My statutes.” The Holy Spirit is not given to make obedience unnecessary, but to empower obedience by writing God’s laws and ways upon the heart.

In 1 Thessalonians 4:9, Paul points to the nature of the spiritual man:

⁹ 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.

“Love of the brethren” is the Greek word, philadelphia. But Paul's next expression is even more interesting: “taught by God.” The Greek is theodidaktoi, literally “God-taught.” This word occurs only here in the New Testament.

Paul seems to be describing the inward instruction that accompanies the New Covenant that is prophesied in Jeremiah 31:33, 34,

³³ … I will put My law within them, and on their heart I will write it.... ³⁴ They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the Lord,’ for they will all know Me…”

Jesus similarly says in John 6:45, “They shall all be taught of God.” So God does not merely give commandments externally on tablets of stone (or paper); He teaches His people internally by His Spirit. And what does God teach them? “to love one another.” This is consistent with the law itself: “you shall love your neighbor as yourself” (Leviticus 19:18).

The Spirit therefore does not replace the moral intent of the law. He internalizes it.

Excel in Love

1 Thessalonians 4:10 says,

¹⁰ for indeed you do practice it toward all the brethren who are in all Macedonia. But we urge you, brethren, to excel still more.

Paul is not correcting a failure. The Thessalonians were already known for their love. Their love apparently extended beyond their own congregation to believers throughout Macedonia, presumably including such places as Philippi and Berea. Yet Paul says: “excel still more.” This repeats the expression from verse 1. The Greek is perisseuein mallon—to abound still more.

This gives us an important principle of sanctification. Spiritual maturity does not mean reaching a point where no further growth is necessary. The Thessalonians already loved. Paul says, in effect: Love more.

Compare his prayer in 1 Thessalonians 3:12,

¹² and may the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you.

Thus, Paul’s prayer in chapter 3 becomes his exhortation in chapter 4.

Paul’s Three-Part Instruction

In 1 Thessalonians 4:11, Paul gives a fascinating three-part instruction:

¹¹ 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.

The expression “make it your ambition” translates philotimeomai. The word normally carries the idea of aspiring eagerly to something, making it one's ambition, or considering something an honor. There is almost a deliberate paradox: Be ambitious—to live quietly.

In the Greco-Roman world, ambition often meant seeking honor, public recognition, social standing, or political influence. Paul redirects ambition toward something far less spectacular: a peaceful, productive, responsible life.

The word translated “quiet” is related to hēsychia, indicating quietness or settled conduct. It does not mean absolute silence or withdrawal from society. Paul is opposing unnecessary agitation and meddling: “Attend to your own business.”Literally, the thought is: “practice your own things.” The believer should not become preoccupied with managing everyone else’s affairs.

I recall many years ago asking God about someone else’s calling. His response was, “That is none of your business.” I learned a valuable lesson from this.

Paul gives a stronger version of this warning in 2 Thessalonians 3:11,

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

There is a play on words in Greek there: they were not working (ergazomenous) but meddling/busybodies (periergazomenous). In effect, some were not busy; they were busybodies.

This suggests that the problem Paul addresses briefly in 1 Thessalonians 4 had become more serious by the time he wrote 2 Thessalonians.

Work With Your Hands

Paul’s third instruction is to “work with your hands.” This was particularly significant in Greco-Roman society because manual labor could be viewed disdainfully by the upper classes. Much physical labor was performed by slaves. Paul rejects that attitude. He himself worked with his hands. Acts 18:3 tells us that while in Corinth he worked with Aquila and Priscilla because they shared the same trade.

Paul had already reminded the Thessalonians of his own example: “working night and day so as not to be a burden to any of you” (1 Thessalonians 2:9). Later he tells the Ephesian elders in Acts 20:34,

³⁴ You yourselves know that these hands ministered to my own needs and to the men who were with me.

Paul therefore practiced what he preached. Work has dignity because productive labor is part of man’s calling from creation itself. Adam was placed in the garden “to cultivate it and keep it” (Genesis 2:15). Labor itself was not the curse. The curse made labor painful and difficult (Genesis 3:17–19).

There may be an additional issue behind Paul’s instruction. The Thessalonians were intensely interested in the coming of Christ. Immediately after this passage Paul begins his famous discussion of the resurrection and the parousia in 1 Thessalonians 4:13–18. By the time Paul wrote his second letter to the Thessalonians, some apparently had stopped working. After all, why should we keep working when Christ’s coming was imminent?

So Paul tells them in 2 Thessalonians 3:10, “if anyone is not willing to work, then he is not to eat, either.” It is possible that excessive eschatological expectation contributed to this behavior, though we should be cautious about claiming this as certain. Paul does not explicitly say in 1 Thessalonians 4:11 that they had stopped working because they expected Christ's imminent return. What is certain is that Paul would not permit expectation of the Lord's coming to become an excuse for irresponsibility. One prepares for Christ’s coming not by abandoning ordinary duties but by faithfully performing them.

The Testimony Toward Outsiders

Paul explains the purpose of continued labor in 1 Thessalonians 4:12,

¹² so that you will behave properly toward outsiders and not be in any need.

The word translated “properly” is euschēmonōs, meaning properly, becomingly, honorably, or decently. “Outsiders” (hoi exō) means those outside the Christian community. Paul is therefore concerned about the church’s public testimony. A Christian who refuses to work, meddles in other people’s affairs, and lives from the generosity of others damages the credibility of the gospel.

Conversely, the believer who works honestly, provides for himself, lives peacefully, and treats others properly gives outsiders no occasion to reproach the faith. Compare Colossians 4:5,

⁵ Conduct yourselves with wisdom toward outsiders, making the most of the opportunity.

The final phrase in verse 12 can also carry the sense of “having need of no one.” Paul is advocating responsible independence—not an absolute rejection of receiving assistance. Elsewhere he clearly commands Christians to support those who genuinely need help.

The distinction is between need and irresponsibility. Someone unable to work should be helped. Someone unwilling to work should not make brotherly love an excuse for dependence. That distinction later becomes explicit in 2 Thessalonians 3:10,

¹⁰ if anyone is not willing to work, then he is not to eat, either.

Paul says not willing, rather than simply not working. The issue is the person’s willingness and responsibility. Those who are “willing” will also take time to learn work skills to be productive.