1Th 4:3-8 | Clarke | STEP | Verse 3 This is the will of God, even your sanctification - God has called you to holiness; he requires that you should be holy; for without holiness none can see the Lord. This is the general calling, but in it many particulars are included. Some of these he proceeds to mention; and it is very likely that these had been points on which he gave them particular instructions while among them. That ye should abstain from fornication - The word πορνεια, as we have seen in other places, includes all sorts of uncleanness; and it was probably this consideration that induced several MSS., some versions and fathers, to add here πασης, all. Directions of this kind were peculiarly necessary among the Greeks, and indeed heathens in general, who were strongly addicted to such vices.

1 Thessalonians 4:3-8

Verse 3

This is the will of God, even your sanctification - God has called you to holiness; he requires that you should be holy; for without holiness none can see the Lord. This is the general calling, but in it many particulars are included. Some of these he proceeds to mention; and it is very likely that these had been points on which he gave them particular instructions while among them.

That ye should abstain from fornication - The word πορνεια, as we have seen in other places, includes all sorts of uncleanness; and it was probably this consideration that induced several MSS., some versions and fathers, to add here πασης, all. Directions of this kind were peculiarly necessary among the Greeks, and indeed heathens in general, who were strongly addicted to such vices. Verse 4

How to possess his vessel - Let every man use his wife for the purpose alone for which God created her, and instituted marriage. The word σκευοςanswers to the Hebrew כלי keli, which, though it signifies vessel in general, has several other meanings. That the rabbins frequently express wife by it, Schoettgen largely proves; and to me it appears very probable that the apostle uses it in that sense here. St. Peter calls the wife the weaker Vessel, 1Pet 3:7. Others think that the body is meant, which is the vessel in which the soul dwells. In this sense St. Paul uses it, 2Cor 4:7 : We have this treasure in earthen Vessels; and in this sense it is used by both Greek and Roman authors. There is a third sense which interpreters have put on the word, which I forbear to name. The general sense is plain; purity and continency are most obviously intended, whether the word be understood as referring to the wife or the husband, as the following verse sufficiently proves. Verse 5

Not in the lust of concupiscence - Having no rational object, aim, nor end. Some say, "not like beasts;" but this does not apply as they who use it wish, for the males and females of the brute creation are regular and consistent in their intercourse, and scarcely ever exceed such bounds as reason itself would prescribe to those most capable of observing and obeying its dictates.

The Gentiles which know not God - These are the beasts; their own brutes are rational creatures when compared with them. Enough has been said on this subject on Romans 1, and 2: They who wish to see more may consult Juvenal, and particularly his 6th and 9th Satires; and indeed all the writers on Greek and Roman morals. Verse 6

That no man go beyond and defraud his brother - That no man should by any means endeavor to corrupt the wife of another, or to alienate her affections or fidelity from her husband; this I believe to be the apostle's meaning, though some understand it of covetousness, overreaching, tricking, cheating, and cozenage in general.

The Lord is the avenger of all such - He takes up the cause of the injured husband wherever the case has not been detected by man, and all such vices he will signally punish. Every species of uncleanness was practised among the heathens, nor were they reputed as vices. Their gods, their emperors, their philosophers, and their great men in general, gave them examples of every species of impurity; and they had no system of ethics which forbade these abominations. The Christian religion not only discountenances these things, but forbids them on the most awful penalties; therefore wherever Christianity prevails, these vices, if practised at all, are obliged to seek the deepest gloom of midnight to cover them from the eyes of men. On this account they are comparatively rare, even among the mere professors of Christianity; they exist, but do not flourish. Verse 7

God hath not called us unto uncleanness - He is the creator of male and female, and the institutor of marriage, and he has called men and women to this state; but the end of this and all the other callings of God to man is holiness, not uncleanness. And they who use the marriage state as he directs, will find it conducive to their holiness and perfection. Verse 8

He therefore that despiseth - He who will not receive these teachings, and is led either to undervalue or despise them, despises not us but God, from whom we have received our commission, and by whose Spirit we give these directions. See Clarke's note on 1Thes 4:15.

Hath also given unto us his Holy Spirit - Instead of εις ἡμας, unto Us, εις ὑμας, unto You, is the reading of BDEFG, a great many others, the Syriac, all the Arabic, Armenian, later Syriac in the margin, some of the Itala, Clement, Didymus, and Ambrosiaster; this seems to be the better reading. God has taught us that we may teach you; and he has also given you his Holy Spirit that ye might understand and be enabled to practice these things. It is one thing to receive a revelation from the Spirit of God; it is another thing to receive that Spirit to enable a man to live according to that revelation. In the first sense the apostles alone received this Holy Spirit; in the latter sense all true Christians, as well as the Thessalonians, receive it. I think ὑμας, you, is the true reading, and that it is confirmed by the following verse: For ye yourselves are Taught of God to love one another. Griesbach has inserted it in the margin, but has not admitted it into the text, because it has not what he deemed full support from those MSS. which are of the Alexandrian recension; but he thought its genuineness very probable.