1Th 4:1-7 | 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 4:1-7

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