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And that ye study to be quiet: he exhorts to quietness, and yet to be diligent; and probably he might see this needful, either by what he himself had observed amongst them, or by what he had heard of them, as appears by what he writes in his Second Epistle, 2Th_3:10,11. To be quiet is to be of a peaceable temper and carriage, as the Greek word hsucazein importeth both; and stands contrary to strife, contention, division, either upon a civil or religious account. And to
study to be quiet, because the thing may be difficult, especially in some circumstances of times, places, and persons. And the Greek word filotimeisyai implies an ambitious study. Quietness we should pursue with a holy ambition, as that which is honourable to ourselves and our profession, Pro_20:3. The same word is used 2Co_5:9, where it is rendered we labour, & c. Study is properly the exercise of the mind, yet it here comprehends any kind of labour. This agrees with what the apostle elsewhere exhorteth to, Heb_12:14: see 1Pe_3:11.
And to do your own business: he next commendeth to them diligence, and that in our own business; and this he prescribeth as a good way for quietness, contentions often arising from meddling in the affairs of other men which concern us not; for which he rebukes some in this church, 2Th_3:11. But yet only to seek our own things is a great fault, and lamented by the apostle, Phi_2:21. We are to concern ourselves in the affairs of others when called to it, and not otherwise; and then we may reckon them among our own things. A Christian’s calling is either general or particular, and what falls not within the compass of one of these, is to be accounted not our own business. And our doing and suffering ought to be kept within the sphere of our calling; for to suffer otherwise, is to suffer as busybodies, which the apostle cautions against, 1Pe_4:15; as a bishop intruding himself into another’s office, to which the word there alludes.
And to work with your own hands; this condemneth idleness, and living out of a calling; we are not only to keep within our own sphere, but to stretch forth our hands to work. The same precept he gives to the Ephesians, Eph_4:28, not to steal, but to work with their hands, that they may not only eat their own bread, 2Th_3:12, but have to give to him that lacketh. Not that there is no other work but that of the hands; the ministers of the gospel are excused from that, 1Co_9:6, but not from work; there is the work of the head, and the tongue, and the foot, and the lungs, as well as of the hands; but either under one species he comprehends all, or it may be he fitteth his speech to the condition of the people to whom he writes, who generally had such occupations wherein they wrought with their hands, Thessalonica being a great place of trade. And the apostle speaks of the churches of Macedonia as a poor sort of people, 2Co_8:2, and liberal beyond their power; though some among them might be tempted to idleness by the charity of others to them, which, as some conceive, was the occasion of the apostle’s thus writing. But if men have estates, and upon that account need not work, yet no man is to be idle: men’s time, parts, or other talents are to be employed, and account thereof is to be given, Mat_25:19; and the unprofitable servant is cast into outer darkness, Mat_25:30. Some way or other every man is to work, and may work, for profit to himself and others, unless under some invincible impediment.
As we commanded you; he means, when he was with them. He might probably observe some occasion for this commandment. Industry is of good report with all; and by meddling in others’ affairs, and unquiet carriage and idleness, they might dishonour their Christian profession among the heathen, which might be the chief reason of this commandment: and the apostle doth not act herein as a civil magistrate, commanding about civil affairs for the public welfare; but as a minister of Christ, with respect to a spiritual end, as appears by what follows.