1Th 4:1-12 | Barnes | STEP | 1st Thessalonians Chapter 4 ANALYSIS OF THE CHAPTER. THIS chapter, properly, comprises two parts:--first, various practical exhortations, ; and, secondly, suggestions designed to console those who had been bereaved, . The first part embraces the following topics:-- (1.) an exhortation to increase and abound in the Christian virtues which they had already manifested, . (2.) A particular exhortation on the subject of sanctification, , in which two points are specified, probably as illustrations of the general subject, and embracing those in regard to which they were exposed to special danger. The first was fornication; the other was fraud. (3.) An exhortation to brotherly love, . (4.) An exhortation to quiet industry, and to honesty in their dealings, particularly with those who were Christians, . The second part is designed to comfort the Thessalonians who had been bereaved, . Some of their number had died. They appear to have been beloved members of the church, and dear blends of those to whom the apostle wrote. To console them he brings into view the doctrine of the second coming of the Saviour, and the truth that they would be raised up to live with him for ever. He reminds them that those who had died were " asleep " --reposing in a gentle slumber, as if they were to be awakened again, ; that they should not sorrow as they did who have no hope, ; that if they believed that Jesus died and rose again, they ought to believe that God would raise up all those who sleep in Jesus, ; that in the last day they would rise before the ]lying should be changed, and that the living would not be taken up to heaven and leave their departed friends in their graves, ; and that both the living and the dead would be raised up to heaven, and would be for ever with the Lord, . With this prospect, they had every ground of comfort which they could desire, and they should sustain each other in their trials by bright hope, . Verse 1. Furthermore then . τολοιπον. "As to what remains." That is, all that remains is to offer these exhortations. ; ; ; . The phrase is a formula appropriate to the end of an argument or discourse. We beseech you . Marg., request . The Greek is, "we ask you"-- ερωτωμεν. It is not as strong a word as that which follows. And exhort you . Marg., beseech . This is the word which is commonly used to denote earnest exhortation. The use of these words here implies that Paul regarded the subject as of great importance. He might have commanded them--but kind exhortation usually accomplishes more than a command. By the Lord Jesus . In his name, and by his authority. That as ye have received of us . You were taught by us. Paul doubtless had given them repeated instructions as to their duty as Christians. How ye ought to walk . How ye ought to live. Life is often represented as a journey, . So ye would abound more and more . "That is, follow the directions they had received more and more fully." Abbott . (*) "Furthermore" "Finally" (1) "beseech" "request" (2) "exhort" "beseech" (a) "walk" (b) "abound"

1 Thessalonians 4:1-12

1st Thessalonians Chapter 4

ANALYSIS OF THE CHAPTER.

THIS chapter, properly, comprises two parts:--first, various practical exhortations, 1Thes 4:1-12; and, secondly, suggestions designed to console those who had been bereaved, 1Thes 4:13-18.

The first part embraces the following topics:--

(1.) an exhortation to increase and abound in the Christian virtues which they had already manifested, 1Thes 4:1,2.

(2.) A particular exhortation on the subject of sanctification, 1Thes 4:3-8, in which two points are specified, probably as illustrations of the general subject, and embracing those in regard to which they were exposed to special danger. The first was fornication; the other was fraud.

(3.) An exhortation to brotherly love, 1Thes 4:9,10.

(4.) An exhortation to quiet industry, and to honesty in their dealings, particularly with those who were Christians, 1Thes 4:11,12. The second part is designed to comfort the Thessalonians who had been bereaved, 1Thes 4:13-18. Some of their number had died. They appear to have been beloved members of the church, and dear blends of those to whom the apostle wrote. To console them he brings into view the doctrine of the second coming of the Saviour, and the truth that they would be raised up to live with him for ever. He reminds them that those who had died were "asleep" --reposing in a gentle slumber, as if they were to be awakened again, 1Thes 4:13; that they should not sorrow as they did who have no hope, 1Thes 4:13; that if they believed that Jesus died and rose again, they ought to believe that God would raise up all those who sleep in Jesus, 1Thes 4:14; that in the last day they would rise before the ]lying should be changed, and that the living would not be taken up to heaven and leave their departed friends in their graves, 1Thes 4:15,16; and that both the living and the dead would be raised up to heaven, and would be for ever with the Lord, 1Thes 4:17. With this prospect, they had every ground of comfort which they could desire, and they should sustain each other in their trials by bright hope, 1Thes 4:18.

Verse 1. Furthermore then. τολοιπον. "As to what remains." That is, all that remains is to offer these exhortations. 2Cor 12:11; Gall 6:17; Eph 6:10; Php 4:8. The phrase is a formula appropriate to the end of an argument or discourse.

We beseech you. Marg., request. The Greek is, "we ask you"-- ερωτωμεν. It is not as strong a word as that which follows.

And exhort you. Marg., beseech. This is the word which is commonly used to denote earnest exhortation. The use of these words here implies that Paul regarded the subject as of great importance. He might have commanded them--but kind exhortation usually accomplishes more than a command.

By the Lord Jesus. In his name, and by his authority.

That as ye have received of us. You were taught by us. Paul doubtless had given them repeated instructions as to their duty as Christians.

How ye ought to walk. How ye ought to live. Life is often represented as a journey, Rom 6:4, 8:1, 2Cor 5:7, Gall 6:16, Eph 4:1.

So ye would abound more and more. "That is, follow the directions they had received more and more fully." Abbott.

(*) "Furthermore" "Finally" (1) "beseech" "request" (2) "exhort" "beseech" (a) "walk" Col 1:10 (b) "abound" 1Cor 6:15,18 Verse 2. For ye know what commandments. It was but a short time Paul was with them, and they could not but recollect the rules of living which he had laid down.

By the Lord Jesus. By the authority of the Lord Jesus. Some of those rules, or commandments, the apostle refers to, probably, in the following verses. 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" Verse 9. But as touching brotherly love. The "peculiar charity and affection which one Christian owes to another." Doddridge. Jn 13:34.

Ye need not that I write unto you. That is, "as I have done on the other points." They were so taught of God in regard to this duty, that they did not need any special instruction.

For ye yourselves are taught of God. The word here rendered "taught of God" θεοδιδακτοι occurs nowhere else in the New Testament. It is correctly translated, and must refer here to some direct teaching of God on their own hearts, for Paul speaks of their being so taught by him as to need no special precepts in the case. He probably refers to that influence exerted on them when they became Christians, by which they were led to love all who bear the Divine image. He calls this being "taught of God," not because it was of the nature of revelation or inspiration, but because it was, in fact, the teaching of God in this case, though it was secret and silent. God has many ways of teaching men. The lessons which we learn from his Providence are a part of his instructions. The same is true of the decisions of our own consciences, and of the secret and silent influence of his Spirit on our hearts, disposing us to love what is lovely, and to do what ought to be done. In this manner all true Christians are taught to love those who bear the image of their Saviour. They feel that they are brethren; and such is their strong attachment to them, from the very nature of religion, that they do not need any express command of God to teach them to love them. It is one of the first--the elementary effects of religion on the soul, to lead us to love "the brethren;" and to do this is one of the evidences of piety about which there need be no danger of deceptions. Comp. 1Jn 3:14.

But we beseech you, brethren, that ye increase more and more. 1Thes 3:12. Here, as elsewhere, the apostle makes the fact that they deserved commendation for what they had done, a stimulant to arouse them to still higher attainments. Bloomfield. Verse 11. And that ye study to be quiet. Orderly, peaceful; living in the practice of the calm virtues of life. The duty to which he would exhort them was that of being subordinate to the laws; of avoiding all tumult and disorder; of calmly pursuing their regular avocations, and of keeping themselves from all the assemblages of the idle, the restless, and the dissatisfied. No Christian should be engaged in a mob; none should be identified with the popular excitements which lead to disorder and to the disregard of the laws. The word rendered "ye study" (φιλοτιμεομαι,) means, properly, to love honour, to be ambitious; and here means the same as when we say, "to make it a point of honour to do so and so." Robinson, Lex. It is to be regarded as a sacred duty; a thing in which our honour is concerned. Every man should regard himself as disgraced who is concerned in a mob.

And to do your own business. To attend to their own concerns, without interfering with the affairs of others. Php 2:4; Comp. 2Thes 3:11, 1Timm 5:13, 1Pet 4:15. The injunction here is one of the beautiful precepts of Christianity so well adapted to promote the good order and the happiness of society. It would prevent the impertinent and unauthorized prying into the affairs of others, to which many are so prone, and produce that careful attention to what properly belongs to our calling in life, which leads to thrift, order, and competence. Religion teaches no man to neglect his business. It requires no one to give up an honest calling, and to be idle. It asks no one to forsake a useful occupation unless he can exchange it for one more useful. It demands, indeed, that we shall be willing so far to suspend our ordinary labours as to observe the sabbath; to maintain habits of devotion; to improve our minds and hearts by the study of truth; to cultivate the social affections, and to do good to others as we have an opportunity; but it makes no one idle, and it countenances idleness in no one. A man who is habitually idle can have very slender pretensions to piety. There is enough in this world for every one to do, and the Saviour set such an example of untiring industry in his vocation, as to give each one occasion to doubt whether he be his true follower if he be not disposed to be employed.

And to work with your own hands, as we commanded you. This command is not referred to in the history, (Acts 17) but it is probable that the apostle saw that many of those residing in Thessalonica were disposed to spend their time in indolence, and hence insisted strongly on the necessity of being engaged in some useful occupation. Comp. Acts 17:21. Idleness is one of the great evils of the heathen world in almost every country, and the parent of no small part of their vices. The effect of religion everywhere is to make men industrious; and every man, who is able, should feel himself under sacred obligation to be employed. God made man to work, (Comp. Gen 2:15, 3:19,) and there is no more benevolent arrangement of his government than this. No one who has already enough for himself and family, but who can make money to do good to others, has a right to retire from business and to live in idleness, (Comp. Acts 20:34, Eph 4:28;) no one has a right to live in such a relation as to be wholly dependent on others, if he can support himself; and no one has a right to compel others to labour for him, and to exact their unrequited toil, in order that he may be supported in indolence and ease. The application of this rule to all mankind would speedily put an end to slavery, and would convert multitudes, even in the church, from useless to useful men. If a man has no necessity to labour for himself and family, he should regard it as an inestimable privilege to be permitted to aid those who cannot work--the sick, the aged, the infirm. If a man has no need to add to what he has for his own temporal comfort, what a privilege it is for him to toil in promoting public improvements; in founding colleges, libraries, hospitals, and asylums; and in sending the gospel to those who are sunk in wretchedness and want! No man understands fully the blessings which God has bestowed on him, if he has hands to work and will not work.

(d) "to do your own business" 1Pet 4:15 Verse 12. That ye may walk honestly toward them that are without. Out of the church. Comp. Col 4:5. The word rendered honestly, means becomingly, decorously, in a proper manner. Rom 13:13, 1Cor 14:40. It does not refer here to mere honesty in the transaction of business, but to their general treatment of those who were not professing Christians. They were to conduct themselves towards them in all respects in a becoming manner--to be honest with them; to be faithful to their engagements; to be kind and courteous in their intercourse; to show respect where it was due; and to endeavour, in every way, to do them good. There are few precepts of religion more important than those which enjoin upon Christians the duty of a proper treatment of those who are not connected with the church.

And that ye may have lack of nothing. Marg., no man. The Greek will bear either construction, but the translation in the text is probably the correct one. The phrase is to be taken in connection not merely with that which immediately precedes it--as if their walking honestly towards those who were without, would preserve them from want-- but as meaning that their industrious and quiet habits; their patient attention to their own business, and upright dealing with every man would do it. They would, in this way, have a competence, and would not be beholden to others. Learn hence, that it is the duty of a Christian so to live as not to be dependent on others, unless he is made so by events of divine Providence which he cannot foresee or control. No man should be dependent on others as the result of idle habits; of extravagance and improvidence; of the neglect of his own business, and of intermeddling with that of others. If by age, losses, infirmities, sickness, he be made dependent, he cannot be blamed, and he should not repine at his lot. One of the ways in which a Christian may always do good in society, and honour his religion, is by quiet and patient industry, and by showing that religion prompts to those habits of economy on which the happiness of society so much depends.

(*) "honestly" "in a becoming manner" (a) "honestly" Rom 13:13 (1) "lack of nothing" "no man"