1Th 4:3-8 | Barnes | STEP | Verse 3. For this is the will of God, even your sanctification . It is the will or command of God that you should be holy. This does not refer to the purpose or decree of God , and does not mean that he intended to make them holy; but it means that it was his command that they should be holy. It was also true that it was agreeable to the Divine will or purpose that they should be holy, and that he meant to use such an influence as to secure this; but this is not the truth taught here. This text, therefore, should not be brought as a proof that God intends to make his people holy, or that they are sanctified. It is a proof only that he requires holiness. The word here rendered sanctification αγιασμος is not used in the Greek classics, but is several times found in the New Testament. It is rendered holiness , ; ; and sanctification , ; . : . It means here purity of life, and particularly abstinence from those vices which debase and degrade the soul. Sanctification consists in two things, (1.) in "ceasing to do evil;" and (2.) in "learning to do well." Or in other words, the first work of sanctification is in overcoming the propensities to evil in our nature, and checking and subduing the unholy habits which we had formed before we became Christians; the second part of the work consists in cultivating the positive principles of holiness in the soul. That ye should abstain from fornication . A vice which was freely indulged among the heathen, and to which, from that fact, and from their own former habits, they were particularly exposed. On the fact that they were thus exposed, and on the reasons for these solemn commands on the subject, ; . (c) "ye should abstain"

1 Thessalonians 4:3-8

Verse 3. For this is the will of God, even your sanctification. It is the will or command of God that you should be holy. This does not refer to the purpose or decree of God, and does not mean that he intended to make them holy; but it means that it was his command that they should be holy. It was also true that it was agreeable to the Divine will or purpose that they should be holy, and that he meant to use such an influence as to secure this; but this is not the truth taught here. This text, therefore, should not be brought as a proof that God intends to make his people holy, or that they are sanctified. It is a proof only that he requires holiness. The word here rendered sanctification αγιασμος is not used in the Greek classics, but is several times found in the New Testament. It is rendered holiness, Rom 6:19,22, 1Thes 4:7, 1Timm 2:15; Heb 12:14; and sanctification, 1Cor 1:30, 1Thes 4:3,4; 2Thes 2:13, 1Pet 1:2. Rom 6:19: 1Cor 1:30. It means here purity of life, and particularly abstinence from those vices which debase and degrade the soul. Sanctification consists in two things,

(1.) in "ceasing to do evil;" and

(2.) in "learning to do well." Or in other words, the first work of sanctification is in overcoming the propensities to evil in our nature, and checking and subduing the unholy habits which we had formed before we became Christians; the second part of the work consists in cultivating the positive principles of holiness in the soul.

That ye should abstain from fornication. A vice which was freely indulged among the heathen, and to which, from that fact, and from their own former habits, they were particularly exposed. On the fact that they were thus exposed, and on the reasons for these solemn commands on the subject, Acts 15:20; 1Cor 6:18.

(c) "ye should abstain" 1Cor 6:15,18 Verse 4. That every one of you should know how to possess his vessel. The word vessel here (σκευος) probably refers to the body. When it is so used, it is either because the body is frail and feeble, like an earthen vessel, easily broken 2Cor 4:7, or because it is that which contains the soul, or in which the soul is lodged. Lucret. Lib. iii. 441. The word vessel also, (Heb. Gr. σκευος,) was used by the later Hebrews to denote a wife, as the vessel of her husband Schcoettg. Hor. Heb. p. 827. Comp. Wetstein in loc. Many, as Augustine, Wetstein, Scheettgen, Koppe, Robinson (Lex.), and others, have supposed that this is the reference here. Comp. 1Pet 3:7. The word body, however, accords more naturally with the usual signification of the word, and as the apostle was giving directions to the whole church, embracing both sexes, it is hardly probable that he confined his direction to those who had wives. It was the duty of females; and of the unmarried among the males, as well as of married men, to observe this command. The injunction then is, that we should preserve the body pure. 1Cor 6:18-20.

In sanctification and honour. Should not debase or pollute it; that is, that we should honour it as a noble work of God to be employed for pure purposes. 1Cor 6:19. Verse 5. Not in the lust of concupiscence. In gross gratifications.

Even as the Gentiles. This was, and is, a common vice among the heathen. Acts 15:20; Rom 1:29; Eph 4:17, Eph 4:19 and the reports of missionaries everywhere.

Which know not God. Rom 1:21, Rom 1:28; Eph 2:12.

(*) "concupiscence" "not given up to lustful passions" (a) "Gentiles" Eph 4:17,18 Verse 6. That no man go beyond. υπερβαινειν. This word means, to make to go over, as, e.g., a wall or mountain; then, to overpass, to wit, certain limits, to transgress; and then, to go too far, i.e., to go beyond right--hence to cheat or defraud. It is not used elsewhere in the New Testament. The idea of overreaching is that which is implied in its use here.

And defraud πλεονεκτειν. Marg., oppress or overreach. This word properly means, to have more than another; then to have an advantage; and then to take advantage of any one, to circumvent, defraud, cheat. It is rendered got an advantage, 2Cor 2:11; defraud, 2Cor 7:2, 1Thes 4:6; a gain, 2Cor 12:17,18. Comp. for the use of the adjective, 1Cor 5:10,11, 6:10, Eph 5:5; and the noun, Mk 7:22, Lk 12:15, Rom 1:29, 2Cor 9:5, Eph 5:3, Col 3:5, 1Thes 2:5, 2Pet 2:3,14. It is the word commonly used to denote covetousness. Taking advantage of, is the idea which it conveys here.

In any matter. Marg., or "the." According to the reading in the margin, this would refer to the particular matter under discussion 1Thes 4:3-5 to wit, concupiscence, and the meaning then would be, that no one should be guilty of illicit intercourse with the wife of another. --as Hammond, Whitby, Macknight, Rosenmuller, suppose that this is a prohibition of adultery, and there can be no doubt that it does include this. But there is no reason why it should be confined to it. The Greek is so general that it may prohibit all kinds of fraud, overreaching, or covetousness, and may refer to any attempts to deprive another of his rights, whether it be the right which he has in his property, or his rights as a husband, or his rights in any other respect. It is a general command not to defraud; in way to take advantage of another; in no way to deprive him of his rights.

Because that the Lord is the avenger of all such. Of all such as are guilty of fraud; that is, he will punish them. Comp. Rom 12:19; Eph 6:9.

As we have also forewarned. Doubtless, when he was with them.

(1) "defraud" "oppress" or "overreach" (2) "any matter" "the" Verse 7. For God hath not called us unto uncleanness. When he called us to be his followers, it was not that we should lead lives of impurity, but of holiness. We should, therefore, fulfil the purposes for which we were called into his kingdom. The word uncleanness, (ακαθαρσια) means, properly, impurity, filth; and then, in a moral sense, pollution, lewdness, as opposed to chastity, Rom 1:24, 6:19, 2Cor 12:21, Gal 5:19; Eph 4:19, 5:3, Col 3:5.

(b) "unto holiness" Lev 11:44, Heb 12:14, 1Pet 1:14-16 Verse 8. He therefore that despiseth. Marg., rejected. That is, he who disregards such commands as these, which call him to a holy life, is really rejecting and disobeying God. Some might be disposed to say that these were merely the precepts of man, and that therefore it was not important whether they were obeyed or not. The apostle assures them, in the most solemn manner, that though communicated to them by man, yet they were really the commands of God.

Who hath also given unto us his holy Spirit. This is a claim to inspiration. Paul did not give these commands as his own, but as taught by the Spirit of God. Comp. 1Cor 7:40.

(3) "despiseth" "rejecteth"