1 Thessalonians 4:1

Here we have,

I. An exhortation to abound in holiness, to abound more and more in that which is good, Th1 4:1, Th1 4:2. We may observe,

1. The manner in which the exhortation is given - very affectionately. The apostle entreats them as brethren; he calls them so, and loved them as such. Because his love to them was very great, he exhorts them very earnestly: We beseech and exhort you. The apostle was unwilling to take any denial, and therefore repeats his exhortation again and again.

2. The matter of his exhortation - that they would abound more and more in holy walking, or excel in those things that are good, in good works. Their faith was justly famed abroad, and they were already examples to other churches: yet the apostle would have them yet further to excel others, and to make further progress in holiness. Note, (1.) Those who most excel others fall short of perfection. The very best of us should forget those things which are behind, and reach forth unto those things which are before. (2.) It is not enough that we abide in the faith of the gospel, but we must abound in the work of faith. We must not only persevere to the end, but we should grow better, and walk more evenly and closely with God.

3. The arguments with which the apostle enforces his exhortation. (1.) They had been informed of their duty. They knew their Master's will, and could not plead ignorance as an excuse. Now as faith, so knowledge, is dead without practice. They had received of those who had converted them to Christianity, or been taught of them, how they ought to walk. Observe, The design of the gospel is to teach men not only what they should believe, but also how they ought to live; not so much to fill men's minds with notions as to regulate their temper and behaviour. The apostle taught them how to walk, not how to talk. To talk well without living well will never bring us to heaven: for the character of those who are in Christ Jesus is this: They walk not after the flesh, but after the Spirit. (2.) Another argument is that the apostle taught and exhorted them in the name, or by the authority, of the Lord Jesus Christ. He was Christ's minster and ambassador, declaring to them what was the will and command of the Lord Jesus. (3.) Another argument is this. Herein they would please God. Holy walking is most pleasing to the holy God, who is glorious in holiness. This ought to be the aim and ambition of every Christian, to please God and to be accepted of him. We should not be men-pleasers, nor flesh-pleasers, but should walk so as to please God. (4.) The rule according to which they ought to walk and act - the commandments they had given them by the Lord Jesus Christ, which were the commandments of the Lord Jesus Christ himself, because given by authority and direction from him and such as were agreeable to his will. The apostles of our Lord Jesus Christ were only commissioned by him to teach men to observe all things whatsoever he had commanded them, Mat 28:20. Though they had great authority from Christ, yet that was to teach men what Christ had commanded, not to give forth commandments of their own. They did not act as lords over God's heritage (Pe1 5:3), nor should any do so that pretend to be their successors. The apostle could appeal to the Thessalonians, who knew what commandments he gave them, that they were no other than what he had received from the Lord Jesus.

II. A caution against uncleanness, this being a sin directly contrary to sanctification, or that holy walking to which he so earnestly exhorts them. This caution is expressed, and also enforced by many arguments,

1. It is expressed in these words: That you should abstain from fornication (Th1 4:3), by which we are to understand all uncleanness whatsoever, either in a married or unmarried state. Adultery is of course included, though fornication is particularly mentioned. And other sorts of uncleanness are also forbidden, of which it is a shame even to speak, though they are done by too many in secret. All that is contrary to chastity in heart, speech, and behaviour, is contrary to the command of God in the decalogue, and contrary to that holiness which the gospel requires.

2. There are several arguments to enforce this caution. As, (1.) This branch of sanctification in particular is the will of God, Th1 4:3. It is the will of God in general that we should be holy, because he that called us is holy, and because we are chosen unto salvation through the sanctification of the Spirit; and not only does God require holiness in the heart, but also purity in our bodies, and that we should cleanse ourselves from all filthiness both of flesh and spirit, Co2 7:1. Whenever the body is, as it ought to be, devoted to God, and dedicated and set apart for him, it should be kept clean and pure for his service; and, as chastity is one branch of our sanctification, so this is one thing which God commands in his law, and what his grace effects in all true believers. (2.) This will be greatly for our honour: so much is plainly implied, Th1 4:4. Whereas the contrary will be a great dishonour. And his reproach shall not be wiped away, Pro 6:33. The body is here called the vessel of the soul, which dwells therein (so Sa1 21:5), and it must be kept pure from defiling lusts. Every one should be careful in this matter, as he values his own honour and will not be contemptible on this account, that his inferior appetites and passions gain not the ascendant, tyrannizing over his reason and conscience, and enslaving the superior faculties of his soul. What can be more dishonourable than for a rational soul to be enslaved by bodily affections and brutal appetites? (3.) To indulge the lust of concupiscence is to live and act like heathens? Even as the Gentiles who know not God, Th1 4:5. The Gentiles, and especially the Grecians, were commonly guilty of some sins of uncleanness which were not so evidently forbidden by the light of nature. But they did not know God, nor his mind and will, so well as Christians know, and should know, this his will, namely our sanctification in this branch of it. It is not so much to be wondered at, therefore, if the Gentiles indulge their fleshly appetites and lusts; but Christians should not walk as unconverted Gentiles, in lasciviousness, lusts, excess of wine, revellings, banquetings, etc. (Pe1 4:3), because those who are in Christ have crucified the flesh with its affections and lusts. (4.) The sin of uncleanness, especially adultery, is a great piece of injustice that God will be the avenger of; so we may understand those words, That no man go beyond or defraud his brother (Th1 4:6), in any matter - en tō pragmati, in this matter of which the apostle is speaking in the preceding and following verses, namely, the sin of uncleanness. Some understand these words as a further warning and caution against injustice and oppression, all fraud and deceit in our dealings with men, which are certainly criminal, and contrary to the gospel. And Christians should not impose upon the ignorance and necessity of those they deal with, and so go beyond them, nor should they by equivocations or lying arts defraud them; and although this may be practised by some and lie long undiscovered, and so go unpunished among men, yet the righteous God will render a recompence. But the meaning may rather be to show the injustice and wrong that in many cases are done by the sin of uncleanness. Not only are fornication and other acts of uncleanness sins against his own body who commits them (Co1 6:18), not only are they very injurious to the sinner himself both in soul and body, but sometimes they are very injurious, and no less than defrauding, acts of injustice to others, particularly to those who are joined together in the marriage covenant and to their posterity. And, as this sin is of such a heinous nature, so it follows that God will be the avenger of it. Whoremongers and adulterers God will judge, Heb 13:4. This the apostle had forewarned and testified by his gospel, which, as it contained exceedingly great and precious promises, so also it revealed from heaven the wrath of God against all ungodliness and unrighteousness among men, Rom 1:18. (5.) The sin of uncleanness is contrary to the nature and design of our Christian calling: For God hath called us not unto uncleanness, but unto holiness, Th1 4:7. The law of God forbids all impurity, and the gospel requires the greatest purity; it calls us from uncleanness unto holiness. (6.) The contempt therefore of God's law and gospel is the contempt of God himself: He that despises despises God, not man only. Some might possibly make light of the precepts of purity and holiness, because they heard them from men like themselves; but the apostle lets them know that they were God's commands, and to violate them was no less than to despise God. He adds, God hath given Christians his Spirit, intimating that all sorts of uncleanness do in an especial manner grieve the Holy Spirit, and will provoke him to withdraw from us; and also the Holy Spirit is given unto us to arm us against these sins, and to help us to mortify these deeds of the body, that we may live, Rom 8:13.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

IV.

(1) We now approach the practical portion of the Epistle. The first point on which the Thessalonians need instruction is in the matter of social purity (1Th_4:1-8).

Furthermore hardly expresses the original. St. Paul is not adding a further injunction, for he has as yet given none. It is literally, For the rest, then; and serves to introduce the conclusion of the letter.

Beseech.—The marginal request is better, the word being one of calm and friendly asking, implying that the person so addressed will recognise the propriety of complying.

Exhort is correct, though “encourage” suits the context a little better, as assuming that they are already so acting, but not with enough heart.

By the Lord.—Better, in the Lord. It is not an adjuration, as in Rom_12:1, but states the authoritative ground of his request. “We encourage you, on the strength of our union in the Lord Jesus.” (Comp. 1Th_1:1.)

How ye ought to walk.—Literally, the how. It indicates that part of the apostolic tradition was a systematic moral code, almost as if it were the title of a well-known book. “We gave you the ‘How ye ought to walk, so as to please God.’“ The best texts add immediately after, “even as also ye walk.”

Abound more and more.—Or, still more. “You did receive of us the rules of a holy life; you are living by them, and that to a very large degree; but we beg you and encourage you, on the faith of Christians, to be still more lavish in your self-denial.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1. Furthermore then] R. V., finally; as the same Greek phrase is rendered by A.V. in Php_3:1; Php_4:8, &c. Lit., for the rest therefore, for what remains.

we beseech you, brethren, and exhort you by the Lord Jesus] More exactly, and in the Greek order: brethren, we beseech you, and exhort in the Lord Jesus.

The first of these verbs, “beseech” (or “ask”), frequent with St John, is only found in St Paul besides in ch. 1Th_5:12; 2Th_2:1; and Php_4:3. The Apostle asks as in a matter touching himself and his Interest in his readers; he exhorts, as it concerns them and their own duty and relation to Christ; for it is on the basis and within the sphere of this relationship—in fact, because they are Christians—that such an appeal is addressed to them. Comp. note on “church in the Lord Jesus Christ,” ch. 1Th_1:1; and for the title “Lord Jesus,” on ch. 1Th_2:15; 1Th_2:19.

St Paul’s deep affection for the Thessalonians and his longing to see them prompted the prayer with which the last chapter concluded, that the Lord Himself would make them to be found blameless in holiness at His coming. And it is “therefore”—in accordance with this prayer and these desires—that he now urges them to a still more earnest pursuit of Christian virtue.

that as ye have received of us how ye ought to walk and to please God] “That” requires a comma after it, as in R. V.; for it looks forward to the final clause of the verse—“that ye abound more and more.”

“Received” corresponds to the first of the two words so rendered In ch. 1Th_2:13 (see note), and signifies the reception as matter of Instruction. Beside the doctrine of the Gospel the apostles taught its practice—what men should do and what should be the “work” and effect of their faith (ch. 1Th_1:3), as well as what they should believe. In their earliest lessons the Thessalonians had received the moral along with the theological elements of Christianity,—“how you ought to walk.” On this last word comp. note to ch. 1Th_2:12.

“Ought to walk and please God” is not the same as “walk so as to please God,” though this Is implied; but rather “how you ought to walk, and ought to please God.” The duty of pleasing God had been a subject of St Paul’s admonitions, and he had set all other duties in this light. Similarly in ch. 1Th_2:4 he spoke of himself and Silas as governed in their work by the thought of “pleasing God,” while in 1Th_4:15 the condemnation of the Jews was found in the fact that they were “not pleasing God.” Our conduct is always, and in everything, pleasing or displeasing to Him; and the religious man finds in this the highest sanction of right-doing. The word Sanctification (1Th_4:3) expresses in another way the same religious necessity attaching to moral obligation.

The clause even as ye do walk is restored to the text by the Revisers, on the best authority. Comp. 1Th_4:9-10, “for indeed you do it;” also ch. 1Th_5:11. The Apostle would not appear to censure his readers. He is sure that they are walking in the true path, mindful of his instructions; he wishes to keep them in it, and to urge them forward. The sum of his entreaty is (resuming the “that” left incomplete in the earlier part of tie sentence), that ye abound more and more (R. V.).

Section V. A Lesson in Christian Morals. Ch. 1Th_4:1-12

We now pass from the first to the second of the two main divisions of the Epistle (see Introd. Chap. VII.), from narrative to exhortation. Chaps. 1–3 are complete in themselves, and the letter might fitly have terminated with the prayer just concluded (ch. 1Th_3:11-13). For the Apostle has accomplished the chief objects with which he began to write,—viz. to assure his readers of the intense interest he takes in their welfare, to express his sympathy with them under their persecutions, and to explain how it was that he had not himself returned to them. But he cannot let the occasion pass without adding counsel and exhortation on certain subjects in which the Thessalonian Church was specially in need of guidance. Chief amongst these were the misunderstandings that had arisen touching the parousia, or second advent of Christ (ch. 1Th_4:13 to 1Th_5:11). But before he deals with this topic, there are a few things he wishes to say to them about morals and matters of conduct toward each other, which we have before us in this Section. It is significant that the Apostle puts these things first in his exhortation, although the question of the Parousia was of such absorbing interest.

The topics embraced in this Section are (1) and chiefly, that of chastity and the sanctification of the body, 1Th_4:3-8; (2) brotherly love, 1Th_4:9-10; (3) diligence in secular work, 1Th_4:11-12.

That chaps, 4, 5 form an addendum, supplementing the primary intention of the Epistle, is shown by the introductory phrase:—

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Furthermore then - Τὸ λοιπὸν To loipon. “As to what remains.” That is, all that remains is to offer these exhortations; see the 2Co 13:11 note; Gal 6:17 note; Eph 6:10 note; Phi 4:8 note. The phrase is a formula appropriate to the end of an argument or discourse.

We beseech you - Margin, “request.” The Greek is, “we ask you” - ἐρωτῶμεν erōtōmen. 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 - As you were taught by us. Paul doubtless had given them repeated instructions as to their duty as Christians.

How ye ought to walk - That is, how ye ought to live. Life is often represented as a journey; Rom 6:4; Rom 8:1; 1Co 5:7; Gal 6:16, Eph 4:1.

So ye would abound more and more - “That is, follow the directions which they had received more and more fully.” Abbott.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

1Th_4:1-8

Furthermore then, we beseech you, brethren, and exhort you

Earnest exhortations to a high sanctity

Purity is the perfection of the Christian character.

It is the brightest jewel in the cluster of saintly excellencies, and that which gives a lustre to the whole. It is not so much the addition of a separate and distinct grace as the harmonious development of all. As Flavel has said, What the heart is to the body that the soul is to the man; and what health is to the heart holiness is to the soul. In the prayer just offered the apostle indicates that God will fill them with love to this end. He now urges the attainment. Human agency is not destroyed but stimulated by the Divine.

Observe--

I. That a higher sanctity consists in living under a sense of the Divine approval.

1. Religion is a life. A walk implies continual approach to a goal. Religion is not an ornament, a luxury, a ceremony, but a life, all penetrating, ever progressing, but sometimes concealed.

2. Religion is a life modelled after the worthiest examples. As ye have received of us. The Thessalonians not only received the wisest counsels from their teachers but they witnessed their holy and consistent lives; and their attention was constantly directed to the all-perfect example--Christ Jesus. It is the tendency of all life to shape itself after the character of its strongest inward force. The love of God is the mightiest power in the life of the believer; and the outer manifestation of that life is moulded according to the pattern of the inner Divine ideal.

3. Religion is a life which finds its chief joy in the Divine approval. And to please God. It is possible, then, so to live as to please God. What a powerful incentive to a holy life. Donne, on his death bed, said, I count all that part of my life lost which I spent not in communion with God, or in doing good.

4. Religion is a life capable of vast expansion. So, ye would abound, etc. God has made every provision for our increase in holiness. There is no limit in our elevation but our faith.

II. That the necessity of a higher sanctity is enforced by Divine authority. For this is the will of God even your sanctification.

1. A higher sanctity involves a conformity to the Divine nature. God is holy, and the aim of the believer is to be like Him. There is to be not only an abstinence from impurity but a positive experience of purity. By faith we participate in the Divine nature, and possess qualities analogous to the Divine perfections--mercy, truth, justice, holiness.

2. A higher sanctity is in harmony with the Divine will what God proscribes must be carefully avoided; what He prescribes must be done. His will is here emphatically expressed; it is supported by abundant promises of help; and it is declared that without holiness no man shall see the Lord. The will of God is at once the highest reason, the strongest motive, and the final authority.

3. The Divine will regarding a higher sanctity is enforced by duly authorized messengers, and well understood precepts (1Th_4:2). The apostle did not assume authority in any dictatorial spirit. He delivered unto others what he had received. These precepts were well known. Obedience should ever be in proportion to knowledge. Knowledge and practice are mutually helpful to each other. To know and not to do is to incur the heaviest condemnation. Not My will, but Thine be done.

III. That the possession of a higher sanctity is repeatedly urged by earnest exhortations. We beseech you, brethren, and exhort you. Doctrine without exhortation makes men all brain, no heart; exhortation without doctrine makes the heart full, leaves the brain empty. Both together make a man. The apostle laboured in both. Here we have a fine example of the combination of a tender, brotherly entreaty, with the solemn authority of a divinely commissioned ambassador. Some people, says a certain writer, are as thorns; handle them roughly and they pierce you; others as nettles; rough handling is best for your safety. A ministers task is an endless one. Has he planted knowledge?--practice must be urged. Is the practice satisfactory?--perseverance must be pressed. Do they continue in well-doing?--they must be stimulated to further progress. The end of one task is the beginning of another. Lessons: The believer is called to the attainment of a higher sanctity--

1. By the voice of God.

2. By the voice of His faithful ministers.

3. And by the aspirations of the life divinely planted within him. (G. Barlow.)

A fuller consecration

A superstructure is nothing without a foundation; neither is a foundation anything without a superstructure. Each, indeed, has its appropriate place, but both are alike important; for if, on the one hand, the superstructure will fall without a foundation, so, on the other hand, it is for the sake of the superstructure alone that the foundation is laid. St. Paul, as a wise master builder, was careful at all times to lay his foundation deep and strong; but, having done this, he was careful also to raise upon it a beauteous edifice, such as God Himself would delight to inhabit. This is evident in all his letters; and hence in this to the Thessalonians, having been the instrument of their conversion, he would excite them to the highest possible attainments in universal holiness.

I. His appeal He had not sought to amuse them by curious speculations; nor had he given them maxims whereby they might please and gratify their fellow creatures. His object had been to bring them to such a holy and consistent walk as would be pleasing and acceptable to their God. What kind of a walk that is it will be profitable for us to inquire.

1. Walk in Christ by a living faith.

2. Walk after Christ by a holy conversation.

II. His entreaty. In this the apostle acknowledges that the Thessalonians had already done well; but he wishes them to redouble their exertions in their heavenly path. Let us notice here--

1. The fact conceded.

2. The duty urged. He might well have enjoined these things in an authoritative manner, but for loves sake he rather besought them. He calls them brethren, and as brethren he entreats them--

(1) By the consideration of all that Christ has done and suffered for them.

(2) By the consideration of all the interest He yet took in their welfare.

(3) By the consideration of the honour He would derive from them.

(4) By the consideration of the glory that will accrue to Him in the day of judgment. (C. Simeon, M. A.)

A deepening consecration

I. The idea of a deeper consecration is a familiar one. Moses was set apart for special work. Aaron and his brother priests were consecrated. Paul as an apostle, and others, were separated by the Holy Spirit. That is the Old Testament idea of consecration--setting apart a person or thing for sacred uses. The person might not at first be holy in himself; but because of his daily association with sacred things, holiness was required of him. In New Testament times holiness of person and holiness of service move along together. Conversion is the dedication of oneself for the first time to God. A revival of religion is a rededication to more faithful service. The discipline of sorrow, meditation, the work of faith and labour of love, etc., still further deepen its spiritual life, and strengthen its activities.

II. There are occasions when the call for deeper consecration is clear and loud. Such was the preaching of the Baptist, and of Peter and Paul, summoning to repentance. A great popular excitement that moves deeply a people is providential preparation. An exigency in life when one is hurled from his self-dependence down upon his dependence upon God; a responsibility that compels one to put up new bulwarks to faith and a new criticism upon life; a calamity that opens all the doors and windows of life--those things teach you of your exposure and of your need that some pavilion drop its curtains around you. These indeed are felt to be Divine exhortations to higher, closer walk with God.

III. This deeper consecration is not necessarily the doing of new things, but doing the old things better. The advice of Paul to the Thessalonians was to abound more and more in the very things in which they had been active. We can fritter away strength in variety. We can make the moral nature nervous by seeking continually a new excitement. Perfection and finish are not gained in trying new things, but by repetition. We become perfect penmen by making the same letters over and over again. Skill in the mechanic arts, in sculpture and in painting, is gained by repetition of the fundamentals of each. Wear the channels of the old religious routine deeper then. Lean with more entire self-abandonment upon the tried methods of Church activity. The Christian teacher will find the occasion of deeper consecration in the deeper work along the old lines of fidelity, study, and prayer. The officers of the Church will find their open door into more satisfactory life along the tried ways of tender consideration, faithful regard to vows, bearing still better responsibilities. The Christian father and mother will find their life growing less troubled and worldly if they make the family altar a place of greater regard, and the religious oversight of the family a matter of more constant attention. Which things also ye do, but I beseech you, abound more and more. Depth comes in running constantly in the old curriculum.

IV. You are to be led to this deeper consecration by an old motive. I beseech and exhort you by Jesus Christ. It was the love of God in Jesus Christ that first broke your heart from the ways of sin, and it is this same love that must lift the life to higher and finer activity.

V. The danger to which this consecration is exposed. The danger of routine, of system, of familiar acquaintance with Biblical truths, the very thing the worth of which we have been advocating.

1. Simply because consecration must run in the old channels and be drawn on by the same motive, there is danger that we miss the vital contact with the Lord Jesus, that the spirit dies out while the system goes on. Church and prayer meeting attendance may degenerate into a profitless habit. Your soul may be satisfied with the form and die for want of sustenance. Class teaching may become as spiritless as school teaching--the mere teaching of the lesson. Great alarm about our own spiritual condition should smite us when we find ourselves doing Christian duties for the sake of getting rid of them and of appeasing the conscience.

2. Then, again, the performance of Christian duties leads us into expressions of faith and desire that they may become stereotyped. Biblical language is the fittest medium by which to express our prayer and our faith. And the quickened soul can find comfort and relief for itself in repeating the same form. But let the fire die out, and living contact with Jesus shrink, and the form of words will remain, and we will have the startling inconsistency of devout expression enveloping a shrivelled and dead heart.

3. There may be movement in Christian life but no progress. Like the water wheel that turns round in the same place that it did ten years ago, may be the Christian life that runs the weekly round of Church services. Like the door that swings on the same hinge, but never moves from the door post, may be the Christian life excessively busy, continually in and out, but never advancing into the interior truths of Gods Word. Christian life is not a treadmill round; Christianity is not meant to teach us how to talk, but to teach us how to walk, and walking is orderly, constant progress towards a terminus, a glory. The path of the just shineth more and more unto the perfect day.

VI. The practical methods by which the deeper consecration can be maintained without falling into spiritless form.

1. Let there be an act of consecration; a holy hour when we surrender ourselves anew to God. We know that specious argument of the evil one about resolving and re-resolving, and doing the same. We know that timidity of the honest mind that shrinks from a new self-dedication where it has so often failed; and yet how is life to be lifted up to finer issues unless there is the strong desire and resolve of the spirit? We do not drift into consecration and holy life?

2. Assist the memory. We fail in our consecration because we forget. Business engrosses the mind. A multitude of cares drives out the one special thought of the heart. Time slips along, weaving into the web of life new things with bright or dark colours. The very success of the first efforts of consecrated days has a subtle danger. Against this flood of insidious attack we must rear a defence that shall remain with us. I have known a book, for instance, selected because its contents and aim were along the line of the consecrated purpose, to be to the memory a continual reminder. I have known a text of Scripture chosen for its appropriateness to some individual weakness or to fill up the gaps of failure, or to string the soul to its best music hung as a motto on the wall, that every time you looked you were reminded of the weakness, the failure, the hope of your life. I have known men who have sat down and drawn up for themselves rules of life, meeting their deficiencies and aspirations by specific regulations, making their daily activity run along these prescribed channels, and their biographies have proved how good, how conscientious, how holy they were. I need only mention the names of Jeremy Taylor and Jonathan Edwards. I have known a voluntary service given to some spiritual meeting whose regular recurrence was continual reminder, or to some charity whose blessed work was constant call for service, or to some personal visitation of the poor and the sick.

3. Assist the spiritual nature by renewed study of the character of Jesus. The sculptor who is to make a model of your face and head, the painter who is to paint your portrait, asks of you many sittings, and the more sittings you can give him the more perfect will be bust or portrait. The daily study of Jesus will fashion the life after the glorious model. (S. B. Bossiter.)

The Christians walk and its object

I. The Christians walk.

1. You young Christians have just got a walking power. There was a time when you thought you could stand, and you tried, but fell helplessly by the wayside. But Jesus of Nazareth passed by and said, Wilt thou be made whole. You responded in faith, and like the man at the Gate Beautiful you found a new energy and walked and leaped and praised God.

2. This new power was given you to enable you to realize that they that wait upon the Lord shall … walk and not faint. The sun may be very hot, and you ready to give way, but remember this promise; and remember it when the goal of the journey seems a great way off. Dont be discouraged.

3. Paul had given these Christians directions how to walk. He did not leave them to wander about in the darkness. We, too, have directions. Look up the word walk in your concordance. We are to--

(1) Walk by faith. We do not behold the form of Jesus leading us on to victory, nor is our reward visible, but we apprehend both by Faith.

(2) Walk in the Spirit, opposed to which is walking after the flesh, by worldly considerations, and a desire for gratification.

(3) Walk in wisdom. Do not give unnecessary offence, or obtrude your religion in a disagreeable way. The perfect Christian is a perfect gentleman.

(4) Walk honestly, or rather honourably. There is a certain un affected dignity that belongs to the friend of God, and commands the respect of men. The child of the heavenly royal household cannot stoop to social meannesses, or commercial sharp practices.

(5) Walk circumspectly, i.e., accurately. Be particular about little things, little vanities, self-indulgences, worldlinesses, sins of tongue and temper. There are some who have only a vague, not an accurate notion of what a Christians walk ought to be; others walk timorously always expecting to make mistakes. Some strike out wildly never thinking of where they are going; others go painfully as though they were walking on egg shells or glass bottles. Let us avoid these two mistakes--not to allow ourselves to be so bound and hampered as to lose our spiritual liberty; but not to disregard trifles which put together make such a great thing in the end.

II. The motive. To please God. We shall not walk rightly without a right motive. God looks at that as well as at the effect.

1. What are you going to live for? To be happy? To get to heaven? You may get both, but these are not what you were sent into the world for.

2. If you want to find out what should be the object of your life, look at Jesus. From first to last He lived simply to please the Father. He came to do the Fathers will, and He did it.

(1) You may do a mans will because you are his ,servant paid to do it, and therefore your duty to do it, or because he is your friend and you delight to do it. Between these two classes of motives lies the difference between the law and the gospel.

(2) There are two ways of seeking to please God, We often notice in earthly relationships that there is less of conscious anxiety to please where love and confidence are strongest, while on the other hand strenuous efforts to please are frequently the results of misgivings as to the disposition of the person they are designed to please. The same may be said of our relationship towards God. There are some who really wish to please Him, and yet say, I wonder whether this or that has pleased Him. But the blessedness of the Christian position is this, that we are accepted in the Beloved so that He can regard us with complacency in order that we may go on to please Him.

3. Let the thought of pleasing God ever take precedence of the thought of pleasing ourselves and others.

4. You are pleasing God much if you are trusting Him much. To doubt Him is to cast a reflection on His changeless love. (W. H. M. H. Aitken, M. A.)

How to walk so as to please God

I. With faith. Without this it is im possible to please Him.

II. With humility. He abases the proud, show ing His abhorrence of them, but exalts the humble because He delights in them.

III. With obedience.

1. Active. To obey is better than sacrifice. Children, obey … for this is well pleasing unto the Lord.

2. Passive. When in sickness, trial, etc. Nothing is more acceptable than the spirit which says, Thy will be done. The servant that doeth not his Lords will shall be beaten with many stripes.

IV. In communion with his people. They that feared the Lord spake often one to another; and the Lord hearkened and heard. Would He have done so had He been indifferent or displeased? Where two or three are met together in My name, there am I in the midst of them.

V. Benevolently. With such sacrifices God is well pleased. (G. Burder.)

Walking so as to please God

I. What is it to please God?

1. Negatively. Not as if we could do anything in its own nature pleasing to God (2Co_3:5).

2. Positively. So that He may accept us in Christ (Mat_3:17).

(1) Our persons (Eph_1:6).

(2) Our actions (1Pe_2:5; Luk_2:14).

(a) So as not to be angry with us for them.

(b) So as to be favourable to us (Pro_8:35; Zep_3:17).

(c) So as to give us a reward (Mat_6:4; Mat_10:42).

II. Why should we please God? Because--

1. He is so great and mighty (Jer_5:22).

2. So just.

3. So gracious (Psa_130:4).

4. His pleasure is the highest happiness (Psa_30:5; Psa_63:3).

5. This is the end of Christs incarnation and our profession (Act_3:26; 2Ti_2:19).

III. How may we please Him?

1. In general (Heb_11:5).

(1) We must be renewed (Rom_8:8).

(2) Do what He has commanded.

(3) Therefore do it that we may please Him.

(4) Do it with understanding and discretion (1Co_14:15).

(5) With cheerfulness (2Co_9:7; Psa_40:8).

(6) In faith (Heb_11:6).

(7) To His glory (1Co_10:31).

2. Particularly, these things please Him--

(1) Repentance (Eze_33:11; Psa_51:17).

(2) Humility (Isa_57:15; Isa_66:2; 1Pe_5:8).

(3) Trust in His promises (Psa_147:11).

(4) Submission to His providences (1Sa_3:18; Psa_39:9).

(5) Prayer (1Ki_3:10; 1Ti_2:1-4).

(6) Frequent meditations upon Him (Psa_19:14).

(7) Justice (Mic_6:7-8; Psa_51:19).

(8) Mercy and forgiveness (Psa_103:9-11; Mat_6:14).

(9) Charity to the poor (Php_4:18).

(10) Thankfulness (Psa_69:30-31).

IV. Use: Endeavour to please God. Consider--

1. Otherwise you cross His end in making you (Pro_16:4).

2. So long as He is displeased you are in danger of hell.

3. If you please Him you need please none else (Pro_16:7).

4. Nor take care of anything (Mat_6:33; 1Jn_3:22).

5. He will bless all His providences to you (Rom_8:28).

6. Pleasing God is the work of heaven (Psa_103:20-21).

7. Please Him here, and enjoy Him hereafter. (Bp. Beveridge.)

Pleasing God

There are in the world self-pleasers, men-pleasers, God-pleasers. The last only deserve our imitation.

I. God can be pleased. That being the case--

1. He notices our conduct.

2. Observes the character of our actions.

3. Has a disposition with regard to men.

II. He can be well pleased (Col_3:20). Those please Him best who are most like in character and action to Him in whom He was well pleased.

III. He can be easily pleased. He requires no impossible services. His approbation is not wrung from Him with difficulty.

IV. He can always be pleased. He waiteth to be gracious. When the Christian walks in the way of His commandments, he walks with God.

V. He ought to be pleased. This is required by--

1. Himself. His commands all amount to this. His glory is promoted by this.

2. Man. Pleasing God is the directest way of securing the welfare of the world.

3. Our own well being. To please God is to have a tranquil conscience, the approbation of the God, an endless reward. (B. Pugh.)

Pleasing God is

I. Possible. He has been pleased with men--Enoch, Noah, Daniel, etc. This is wonderful--wonderful that the Infinite should condescend to notice any one individual so insignificant as man. Still more wonderful that He should be pleased with anything that man can do. God is a pleasable Being, and man can contribute something to His pleasure.

II. Incumbent. Ye ought. Why?

1. Because He is the absolute Proprietor of your existence. He has a right to everything you have.

2. He is the most righteous of sovereigns. He does not require you to do anything that is not right and just.

3. He is the most tender of fathers. The only way to please yourselves is to please Him. (D. Thomas, D. D.)

So ye would abound more and more--

I. What is it to abound?

1. Negatively. Not as if we could do more than is required. For--

(1) We cannot do all that is required (Psa_119:96).

(2) We can do nothing as it is required (2Co_3:5).

(3) Yet if we could it is no more than our duty (Luk_17:10).

2. Positively.

(1) Endeavour to go beyond others (1Co_12:31).

(2) Be more serious in pleasing God than in anything else (Ecc_9:10; Rom_12:11; Mat_6:33).

(3) Every day excel ourselves and grow better (2Pe_3:18).

II. What should we abound more and more in?

1. In works of piety towards God; in--

(1) Godly sorrow for sin (2Co_7:9-11)).

(2) Turning from our present lusts (Rom_6:12).

(3) Faith in Christ for pardon (Eph_1:7); for grace (Act_3:26; Joh_15:4-5; Php_4:13).

(4) Dependence on Gods mercy (Pro_3:5).

(5) Making Him our only joy and love (Mat_22:37).

(6) Prayer (Rom_12:12).

(7) Hearing His Word (Luk_4:16), and receiving His sacrament.

2. In works of equity to our neighbour--

(1) Wronging none (Mat_5:44).

(2) Endeavouring the good of all (Gal_6:10).

(3) Being charitable to the poor (1Ti_6:18; 2Co_9:6-8).

III. Why should we abound more and more?

1. We are commanded (Heb_6:1; 2Pe_1:5-6; Eph_6:10; 1Co_15:58).

2. Unless we grow better we shall surely grow worse.

3. We can never abound too much; nor indeed enough (Php_3:11).

4. The more we abound the more glory we shall have (Luk_19:16-19; 1Co_15:41-42).

IV. How shall we abound more and more?

1. Often think of spiritual things--

(1) Of God (Psa_63:6; Psa_139:18).

(2) Of Christ.

(3) Of the world to come (Amo_6:3).

Conclusion:

1. Motives.

(1) We have abounded in sin too long (1Pe_4:3).

(2) Our life is continued for that end.

(3) The more we abound the more comfort we shall have.

(4) Abounding is the best sign of the truth of grace (Jam_2:26).

(5) Heaven will make amends for all.

2. Uses.

(1) Of reproof.

(a) To those who never please God, but abound in sin.

(b) To those who take more pains to abound in riches than in graces.

(2) Of examination. Compare your present with your past.

(3) Of exhortation. Abound more and more. (Bp. Beveridge.)

Of abounding more and more

If any one wishes to see what it is to begin well in Christian faith and practice and at the same time what care should be taken not to depend too much on mere beginnings however praiseworthy, he cannot do better than examine carefully these two Epistles to the Thessalonians. The apostle seems hardly to know how to say enough of their faith and charity, or of the noble and self-denying way in which they had received the gospel (see 1Th_1:5-8; 1Th_3:7-10). There could not well be more promising converts; and yet the very next words show how anxious he was that they might not trust in their first promising conversion, Praying exceedingly that we might see your face: to what purpose? not for his own pleasure, but to perfect that which was lacking in their faith. The same feeling runs through the whole of the letter; his joy in what they had done is everywhere tempered by a real and serious anxiety lest they should stop short and begin to think that they had done enough.

I. Now, with regard to the absolute necessity of continual improvement, it appears in the first place from this circumstance that if we rightly value the first good beginning, we must from the very nature of the case go on from one degree of holiness to another. Men may very well do something which looks like repentance upon poor imperfect worldly reasons, and may deceive themselves and others into a notion that they are true Christian penitents; as, for example, intemperance may be left off for health or characters sake, or a quarrel may be made up with a view to our worldly interest, or the fear of approaching death may drive men against their will to long-neglected ordinances of religion; and it is no wonder if such a repentance as this very soon begins to stand still: if, having reached such and such a point, the man imagines himself good enough, and takes no more pains to be better: but this is quite contrary to the nature of true repentance upon Christian principles.

II. This is yet more absolutely necessary, because, if men do not improve they are in practice sure to go back. They cannot stay where they are; they must either grow worse or better. For it is the nature of all strong impressions to act vehemently on the mind at first, and after a little time to fade away as it were and gradually become weaker and weaker. Thus the fear of God and the dread of sin and punishment, in which repentance usually begins, if we do not resolutely and on purpose endeavour to keep them up, are sure to lose their force on our minds.

III. It may help us in judging more truly of our duty in this respect if we put ourselves as nearly as we can in the place of these Thessalonians, who had learned Christianity from the lips of St. Paul himself. For, indeed, we are very nearly in their place; we, like them, have received of the apostles how we ought to walk and to please God. The only difference is, that they received this knowledge by word of mouth, we by reading the apostolic letters and listening to the apostolic Church. Now what sort of a spirit and temper should we have judged these Thessalonians to be of, if we found that as soon as their teacher was gone away to Athens, they had become careless about his instructions, thought much of what they had done already, and took no pains whatever to improve? Whatever censure we pass on them we must acknowledge surely to be due to ourselves, in such measure as we neglect the duty of amending daily because our Teacher is out of sight. Yet this is what we are sure to do, if we be not constantly exhorted and reminded of it; nay, there is great reason to fear that all exhortation may prove in vain.

1. For, first of all, having been bred up from our cradle in the knowledge and understanding of our Christian duty, we are apt to fancy ourselves familiar with the practice of it too. We are convinced in our minds that we know it well enough; and this of itself inclines us to be too soon satisfied with our accustomed way of doing it.

2. Again, a sincere Christian will be on his guard that he make no dangerous comparisons between himself and his neighbours. It will never do to take it for granted that we keep our place in respect of piety and goodness--that we are no worse than we were, in fact--because we are no worse in comparison with them. It may be that all around you are gone astray from God, and in the way to everlasting ruin: if such turn out to be the case, you may excuse and flatter yourself now that you are no worse than they; but it will be little comfort to you in the day of account, when you find that your condemnation is as bad as theirs. (Plain Sermons by Contributors to Tracts for the Times.)

The necessity of progress

It is a sure law that, as Luther said, He who is a Christian is no Christian. He who thinks that he has gained the fulness of the faith has lost it. Progress is a requirement of spiritual vitality; and the recompense of past progress is the assurance of progress to come. In the words of a famous Hebrew saying, The reward of a precept is a precept. He, that is, who has fulfilled one commandment is allowed to receive another. He who has reached one height of truth catches a glimpse of a loftier height beyond. Each attainment in the Divine life becomes the occasion for the revelation of fresh duty. The crown of labour for a being such as man is not rest but longer and nobler toil. It is true, we know, that to him that hath more shall be given. And it is no less true that of him that hath done much shall more be required. Each achievement of the successful worker was indeed Gods gift. And what we receive, what we realize, what we gain--however we call the process--is not for contemplation, or for hoarding, but for further service. What is reaped supplies the seed corn for a richer harvest. The gifts of God answer to His requirements, and the requirements of God answer to His gifts. Grace for grace--grace to be used in return for grace already used--is the law which regulates Gods blessing; from strength to strength is the description of the Christians course. We must abound more and more. We must seek untiringly for signs of growing nearness to God, and show what we have found. The trained eye learns to see beauties which were once undistinguished. The trained ear learns to interpret voices which were once inarticulate. And is it so--do we confidently trust that it always will be so--spiritually with ourselves? Are we able as the years go on to fix our eyes more steadily on God, shrinking with livelier sensibility from sin more than from suffering, realizing our fellowship one with another in Him with a more intense vividness, looking, and showing that we look, beyond the wild confusion of the hour to the one will of peace and righteousness which cannot at last want accomplishment? Are we able to listen to the Divine wisdom conversing with us as with sons in the words of apostles and prophets, speaking to us in our own tongues, interpreting our own thoughts, answering the questions with which our hearts are full? Are we able to rest with increasing peace in the contemplation of Him who is perfect light, and to bring before Him who is perfect compassion the unceasing prayer of sympathetic remembrance for all with whom we are united as fellow workers in the present and as fellow heirs of the future? Are we able to pause in the solemn stillness of thought till we are alone with God, and to offer ourselves to the fire of His love; that so little by little all may be consumed in us--all passion and pride, all self-seeking and self-trust--which does not minister to His glory, which does not, that is, make clearer to men His infinite perfection? Are we able to regard the world in its unspeakable vastness, life with its inevitable sorrows, nature with its contrasts (to our eyes) of beauty and terror, or grace and mocking grotesque ness, as even now gathered up in Christ, and seek for ourselves the development of every faculty by which we may be taught to spell out better the One Name written in all that is finite? We tremble perhaps as we put such questions to ourselves. But they stir us at least with a sense of what our faith is. They make plain to us to what we are called. They show an obligation to progress, a capacity for influences of which, it may be, we are habitually unmindful. They condemn us perhaps. But the sentence of condemnation is the message of hope. It is a revelation of Gods love as well as of mans failure. The strength for service and the opportunities for service are still given to us through the gospel. (Bp. Westcott.)

Abounding more and more

An aged Christian man who had been much benefited through life by Gods blessing, after thankfully referring to his more than fifty years of health, prosperity, and abounding mercies, remarked, I am convinced that if I have to be any happier than I have been or am, I must get more religion. The Hindus have a legend that a very little man once got a promise from a great king that he should have as much territory as he could overstep in three strides. Then the little man began to grow till his head reached the sky, and at last, when he took his three strides, with the first he overstepped all the land, with the second he overstepped all the seas, and with the third he compassed all the heavens. If we grow in knowledge, in wisdom, in grace, and in everything that is good, as we ought, we may at length be able to compass much that will be most advantageous to ourselves and to others. (H. K. Burton.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Th 4:1-2. Furthermore — Το λοιπον, as for what remains to be said, in subserviency to the important end of your being presented before God in the final judgment, perfected in holiness; we beseech you, by the Lord Jesus — By his authority, in his name, and for his sake; that as ye have received of us — While we were among you; how ye ought to walk — If you desire to adorn your Christian profession; so ye would abound more and more — Striving continually to make advances in every Christian grace and virtue. Here the apostle reminds the Thessalonian believers that from his first coming among them he had exhorted them to conduct themselves in a holy manner, if they wished to please and continue in the favour of the living and true God, in whom they had believed; and that he had explained to them the nature of that holiness which is acceptable to God. And the same method of exhortation and instruction he undoubtedly followed in all other cities and countries. For you know — You cannot but remember; what commandments we gave you — Commandments very different from those enjoined by the heathen priests, as pleasing to their pretended deities.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

PART SECOND.

THE PROSPECTIVE AND HORTATORY SECTION, 1Th_4:1 to 1Th_5:28.

1. Exhortation to sanctification, 1Th_4:1-8.

1. Furthermore—Λοιπον ουν. Finally, then. The writer has finished the history, and proposes to conclude; but his conclusion, in the glow of thought, becomes nearly as long as his history. The then, or therefore, indicates that this second, or hortatory part, is deduced from the first part, and specially from 1Th_3:13, the stablish… holiness.

Beseech you… and exhort—Literally, we ask you, as a favour; and we exhort you as your duty. By—Rather, in. It is not adjuratory, but states the exhortation to be in Jesus.

How—Literally, the how; the method and type of the new Christian holiness, unknown to the world hitherto.

Abound—If we have the true type of holiness, we cannot be too holy, although we may make too high a profession; and we may change the type by giving it an overdoing spirit. The true type recognises the proper modifications.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

1Th_4:1. And to please God, so ye would abound more and more.—R.V. inserts “even as ye do walk after God.”

1Th_4:2. What commandments.—R.V. “charge”; margin, “charges.” “The Greek word signifies an announcement, then a command or advice publicly delivered” (Findlay).

1Th_4:3. Your sanctification, etc.—“The reception of Christianity never delivers, as with the stroke of a magician, from the wickedness and lusts of the heathen world which have become habitual; rather a long and constant fight is necessary for vanquishing them” (Huther). The sanctification here is first negative—abstinence.

MAIN HOMILETICS OF THE PARAGRAPH.—1Th_4:1-3

Earnest Exhortations to a Higher Sanctity.

Purity is the perfection of the Christian character. It is the brightest jewel in the cluster of saintly excellencies, and that which gives a lustre to the whole. It is not so much the addition of a separate and distinct grace as it is the beauteous and harmonious development of all the graces in the most perfect form. As Flavel has said: “What the heart is to the body, that the soul is to the man; and what health is to the heart, holiness is to the soul.” Purity is the sound, healthy condition of the soul and its vigorous growth towards God. In the concluding prayer of the preceding chapter the apostle indicates that God will, through His Spirit, fill the Thessalonians with love—the great distinctive feature of a genuine and higher sanctity. He now urges upon them the necessity of earnest and persistent endeavours after its attainment. Human agency is not annihilated, but stimulated by the divine. Observe:—

I. That a higher sanctity consists in living under a sense of the divine approval.—

1. Religion is a life. “How ye ought to walk” (1Th_4:1). A walk implies motion, progression, continual approach to a definite goal. Religion is not an ornament to wear, a luxury to enjoy, a ceremony to observe, but a life. It penetrates every part of our nature, throbs in every pulse, shares every joy and sorrow, and fashions every lineament of character. We make sad mistakes; but there is goodness hived, like wild honey, in strange nooks and corners of the world.

2. Religion is a life modelled after the worthiest examples.—“As ye have received of us how ye ought to walk” (1Th_4:1). The Thessalonians not only received the wisest counsels from their teachers, but they witnessed their holy and consistent lives; and their attention was constantly directed to the all-perfect example—Christ Jesus. It is the tendency of all life to shape itself after the character of its strongest inward force. The love of God is the mightiest power in the life of the believer; and the outer manifestation of that life is moulded according to the sublime pattern of the inner divine ideal.

3. Religion is a life which finds its chief joy in the divine approval.—“And to please God” (1Th_4:1). It is, possible, then, so to live as to please God. What a powerful incentive to a holy life is the thought, the Lord taketh pleasure in His people! We can rise no higher in moral excellence than to be acceptable to God. To enjoy the sense of His approval fills the cup of happiness to the brim. In vain the world frowns or demons rage, if God smiles. The learned and pious Donne, when taking solemn farewell of his friends on his deathbed, said: “I count all that part of my life lost which I spent not in communion with God or in doing good.”

4. Religion is a life capable of vast expansion.—“So, ye would abound more and more” (1Th_4:1). Life in its healthiest and intensest form is happiness. As we advance in the religious life our happiness increases. “All the while,” says Fuller, “thou livest ill, thou hast the trouble, distraction, and inconveniences of life, but not the sweets and true use of it.” God has made every provision for our increase in holiness; we are exhorted to it, and most really promote our highest good and the divine glory in attaining it. There is no limit in our elevation to a higher sanctity but our faith.

II. That the necessity of a higher sanctity is enforced by divine authority.—“For this is the will of God, even your sanctification” (1Th_4:3).

1. A higher sanctity involves a conformity to the divine nature.—God is holy, and the loftiest aim of the believer is to be like Him. There is to be not only an abstinence from all that is impure, but a positive experience of its opposite—purity. By faith we participate in the divine nature, and possess qualities analogous to those which constitute the divine perfections—mercy, truth, justice, holiness. The grand purpose of redemption is to bring man into holiest fellowship with God.

2. A higher sanctity is in harmony with the divine will.—“For this the will of God, even your sanctification.” Not only the attitude and tendency of the soul, but all its active outgoings must be holy. Such is the will of God. What he proscribes must be carefully avoided; what He prescribes must be cheerfully and faithfully done in the manner He prescribes it. His will is here emphatically expressed; it is supported by abundant promises of help; and it is declared that without holiness no man shall see the Lord. The will of God is at once the highest reason, the strongest motive, and the final authority.

3. The divine will regarding a higher sanctity is enforced by duly authorised messengers and well-understood precepts.—“For ye know what commandments we gave you by the Lord Jesus” (1Th_4:2). The divine will is expressed in definite commandments. The apostle did not assume authority in any dictatorial spirit. He delivered unto others, and powerfully enforced what he had received “by the Lord Jesus.” He taught them to observe all things whatsoever the Lord had commanded—all those things, only those, and no others. These precepts were well known, “For ye know what commandments we gave you.” Obedience should ever be in proportion to knowledge. Knowledge and practice are mutually helpful to each other Knowledge, the mother of practice; practice, the nurse of knowledge. To know and not to do is to incur the heaviest condemnation. A certain Stoic, speaking of God, said: “What God wills, I will; what God wills not, I will not; if He will that I live, I will live; if it be His pleasure that I die, I will die.” Ah! how should the will of Christians stoop and lie down at the foot of God s will! “Not my will, but Thine be done.”

III. That the possession of a higher sanctity is repeatedly urged by earnest exhortations.—“Furthermore then, we beseech you, brethren, and exhort you” (1Th_4:1). Doctrine without exhortation makes men all brain, no heart; exhortation without doctrine makes the heart full, leaves the brain empty. Both together make a man. The apostle laboured in both, and it is difficult to say in which of the two he displayed most earnestness. In addition to all he had urged before, he beseeches and exhorts the Thessalonians to press onward to higher attainments; in which we have a fine example of the combination of a tender, brotherly entreaty, with the solemn authority of a divinely commissioned ambassador. Some people, says a certain writer, are as thorns; handle them roughly and they pierce you; others as nettles—rough handling is best for your safety. A minister’s task is an endless one. Has he planted knowledge?—practice must be urged. Is the practice satisfactory?—perseverance must be pressed. Do they continue in well-doing?—they must be stimulated to further progress. The end of one task is the beginning of another.

Lessons.—The believer is called to the attainment of a higher sanctity—

1. By the voice of God.

2. By the voice of His faithful ministers.

3. And by the aspirations of the life divinely planted within him.

GERM NOTES ON THE VERSES

1Th_4:3. Uncleanness Inconsistent with a Profession of the Gospel.

I. Our sanctification is the will of God because He is the avenger of all such as do things contrary to that purity which He enjoins.

II. Because God has called us, not to uncleanness, but to holiness.

III. Because God has given unto us His Holy Spirit.—The Spirit is called the Holy Spirit and the Spirit of Holiness, not only because He is essentially and perfectly holy in Himself, but because He is the Author of holiness in believers. These considerations are motives to stir up and animate our wills to obey and co-operate with the will of God.—R. Mant.

Why was the Spirit sent? or, We must needs be Holy.

I. The coming of the Holy Ghost is to make us new creatures by giving us the strength to become so.

II. Since sanctification is declared to be the special work of the Holy Ghost, this clearly proves the difficulty of that work.

III. The work of sanctification is something more than merely driving out the evil one.

IV. Love and devotion to God are necessary to holiness.

V. Strength—the strength of the Holy Spirit—is necessary to defend holiness.—A. W. Hare.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

SECOND PART

DIDACTIC AND HORTATORY

Ch. 4, 5

___________

I

Warning against Fornication and Covetousness

1Th_4:1-8.

1Furthermore, then, we beseech1 you, brethren, and exhort you [Finally then, brethren, we beseech you, and exhort]2 by [in,ἐν] the Lord Jesus, that,3 as ye have received of [according as ye received from]4 us how ye ought to walk and to please God, [even as also ye do walk,]5 so ye would abound more and more [ye would abound yet more].6 2For ye know what commandments we gave you by the Lord Jesus. 3For this is the will of God, even your sanctification [God’s will, your sanct., θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν]; that ye should abstain 4[ye abstain] from fornication; that every one of you should know how to possess his vessel [every one of you know how to possess himself of his own 5.]7 in sanctification and honor, 5not in the lust of concupiscence [in passion of lust,ἐν πάθει ἐπιθυμίας], even as the [also the, καί τά Gentiles which [who] know not 6God; that no man [one] go beyond and defraud his brother in any matter [in the matter his brother, ἐν τῷ πράγματι τὸν ἀδελφὸν αὑτοῦ]: because that the Lord is the avenger of all such [an avenger for all these things, ἔκδικος … περὶ πάντων τούτων], as [even as, καθώς] we also have forewarned [also told you before]8 and testified [fully testified].9 7For God hath not called [did not call, οὐ … ἐκάλεσρν] us unto uncleanness, but unto holiness [for uncleanness, but in 8sanctification].10 He therefore [Wherefore then he]11 that despiseth, despiseth [rejecteth, rejecteth]12 not man, but God, who hath also given [also gave]13 unto us His Holy Spirit [His Holy Spirit unto you].14

EXEGETICAL AND CRITICAL

1. (1Th_4:1-2.) Finally—Λοιπόν (for which the evidence here preponderates, comp. 2Co_13:10), not materially different from τὸ λοιπόν, 2Th_3:1; Php_4:8 is used either with a temporal meaning: henceforth, now (Mat_26:45), or in the sense of moreover; but not, as Chrysostom explains it: evermore. In the second signification it introduces the close of the discourse; Grotius: locutio properantis ad finem. That is the case even here; from what is personal Paul turns to the closing exhortation, which indeed is prolonged.15 He advances from wishing to exhorting (Roos). That they may become unblamable (1Th_3:13; with which the οὖν forms an immediate connection), he beseeches and exhorts in those particulars, in which there is yet room for improvement in the deficiencies of their faith; thus letting the καταρτίσαι begin meanwhile by letter, first in 1Th_4:1-12 in reference to their walk, then in 1Th_4:13 sqq. in reference to their knowledge. In the classics ἐρωτᾶν means only to ask a question, but in the Septuagint it already stands for שָׁאַל (Psa_122:6), and in the New Testament it often means to beseech (2Th_2:1).—And exhort, by virtue of apostolic authority; but the evangelical exhortation is a friendly entreaty, which respects freedom. The entreaty and the exhortation are exercised in the Lord Jesus; the fellowship of His life is the element (2Co_2:17); the Apostle acts as Christ’s organ: he reckons not himself sufficiently worthy even to beseech or exhort. The object of the exhortation is marked substantively by τό (Luk_22:23-24; Rom_8:26; Winer, § 18. 3). The aim of the walk is to please God (as the Apostle pleases Him, 1Th_2:4). [Webster and Wilkinson: “Θεῷ without art., such a being as God is.”—J. L.]—Even as also ye do (actually) walk, recognizes what they already are; and this is implied also in the μᾶλλον: yet more (than you now do) should you become rich and abound (here intransitive)16 therein. But not: You are to do more than is commanded.—For, confirms the exhortation by an appeal to their own knowledge of what commandments (1Ti_1:5; 1Ti_1:18; the verb at 1Th_4:11 and 2Th_3:4) they had received (comp. 1Co_15:1; Gal_4:13).—By the Lord Jesus, is not quite equivalent to ἐν of 1Th_4:1; we might have expected him to say: Jesus gave them by us; but he says on the contrary: We gave them by Him the Mediator of all truth and all authority; not δι’ ἐμαυτοῦ did I command; comp. Rom_15:30. Synonymous with ἐν ὀνόματι, 2Th_3:6; διὰ τοῦ ὀνόματος, 1Co_1:10.

2. (1Th_4:3.) For this is God’s will, &c. (1Th_5:18); [Webster and Wilkinson: “The art. with Θεοῦ draws attention to the circumstance that God had just been spoken of as one to whose will it should be our main object to conform, ‘our God,’ the God we serve.”—J. L.] ;with this begins the special detail of the παραγγελίαι. The subject is τοῦτο; the predicate θέλημα (according to the best authorities, without the article). What follows does not embrace the entire will of God on all its sides; multæ sunt voluntates, Act_13:22; Bengel.17—In apposition to τοῦτο,18 and substantially the subject of the statement, is ὁ ἁγιασμός, which differs from ἁγιωσύνη, 1Th_3:13, in that the latter denotes the religious and moral character, but ἁγιασμός the religious and moral process, the work of sanctification. Not materially different is Hofmann’s view, according to which ὁ ἁγ were merely appositional (to θέλημα?), and the proper definition of the τοῦτο would be first given by the following infinitives. In our Epistle Paul has as yet no occasion, as in Romans 3-6, to develop, in polemic opposition to Jewish legality, justification as the basis of sanctification; nor is that the case in the Corinthian Epistles; Paul has no set form; but the soul of his thought and action is this: “By the grace of God I am what I am” (1Co_15:10). Olshausen, like some of the older interpreters, would understand ἁγ. as opposed to the immediately following πορνεία, in the special sense of chastity. But that is ἁγνεία. Not even in Rom_6:19; 1Ti_2:15, is the narrower sense found. And ἀκαθαρσία likewise, 1Th_4:7, is more comprehensive, including also covetousness, as in 1Th_2:3; 1Th_2:5. Though γάρ of 1Th_4:7 shows indeed that 1Th_4:6 must come under the contrast between uncleanness and sanctification, yet it does not at all follow from that, that the idea of the former is here limited to unchastity (see on 1Th_4:6). Rather, abstinence from fornication is merely one (chief) instance of the sanctification which he recommends.

3. (1Th_4:3-5.) That ye abstain, &c.—The (accusative with) infinitive is epexegetical or appositional to ἁγιασμός. On the subduing of fornication, comp. 1 Corinthians 6, 7. Chrysostom: When he says, “from all fornication,” he leaves it to those who know, to think of the various kinds of lewdness. With the negative Paul couples the positive in the form of a coördinate accusative with infinitive: that every one of you know, εἰδέναι as scire, understand how to, be able to—(we only properly know, what we can also do)—acquire, get,19 not possess, which must have been expressed by the perfect κεκτῆσθαι; no other tense means to possess, not even Sir_6:1; Sir_51:20. By σκεῦος, however, vessel, utensil, tool, כְּלִי, some (Tertullian, Chrysostom [and the other more eminent Greek commentators, Theodoret, Theophylact, Œcumenius.—J. L.], Calvin, Grotius [Bishops Hall and Wilson, Hammond, Whitby, &c.—J. L.], Bengel, Olshausen, Pelt [Wordsworth, Webster and Wilkinson]20 understand the body; others (Theodore of Mopsuestia, Augustine, Thomas Aquinas, Zwingli, Wetstein, Schott, De Wette, Lünemann, Ewald, Hofmann [Jowett, Alford, Ellicott]),21 the wife. The former say that Scripture in still other places speaks of the body in this sense—does not treat it contemptuously as the prison of the soul—recognizes indeed the trouble that it makes for us as the seat, not the origin, of sin—but requires that it stand in the Lord’s service as a sanctified organ of the Spirit (1Co_6:13); comp. 2Co_4:1 (where, it is true, the epithet ὀστράκινα is not to be overlooked); the Rabbins, moreover, use כּוֹס of the body; Philo says repeatedly: τὸ τῆς ψυχῆς ἀγγεῖον τὸ σῶμα; Barnabas, 7. 1Th 11: σκεῦος τοῦ πνεύματος; but also, 1Th 21, simply: τὸ καλὸν σκεῦος. In our text ἑαυτοῦ might, if necessary, take the place of πνεύματος. But how does κτᾶσθαι, to get, to obtain, suit with this? For to possess is not the meaning of the word, but acquirere—an argument already employed by Wetstein. Accordingly κτᾶσθαι would have to signify to get the mastery over; Chrysostom: Only through sanctification do we gain the body for a σκεῦος; sin, on the contrary, gains it, when we are impure. As this is of itself somewhat artificial, so it is entirely at variance (De Wette, Lünemann [Koch, Alford, Ellicott]) with the fact, that to κτᾶσθαι really belongs also the negative definition (1Th_4:5),μὴ ἐν πάθει ἐπιθυμίας (the genitive as in 1Th_1:3; passion peculiar to lust, concupiscence; ἐπιθ. is the natural element of sin (Rom_7:7), which swells to passion; comp. πάθη ἀτιμίας, Rom_1:24; Rom_1:26). So then: You are to acquire the σκεῦος in sanctification, not in passionate lust; this does not suit the assumed meaning of σκεῦος; for, in truth, it is only by sanctification that the mastery over the body is gained; by lust comes the opposite, the loss of the mastery. Gain the mastery over the body, not in passion, were to give an absurd turn to the prohibition.22

We are thus driven to the other explanation, for which, it is true, Scripture furnishes as little as for the first any perfectly exact parallel. For passages where man is described generally as a figure of clay (Isa_45:9, and often), or expressions as σκεύη ἐλέους Rom_9:23, and such like, are too dissimilar. The one that comes nearest seems to be 1Pe_3:7; but even there the wife is described as the weaker vessel, to wit of the Divine grace, merely in the relation of contrast, over against the stronger vessel, but not as the vessel or instrument of the man. Among the Rabbins, however, the latter idea is found (with the blunt explanation: cui immittitur semen): vas meum quo ego utor, Megill. Esth. I. 11; and, besides, κτᾶσθαι is used of taking a wife (Rth_4:10, Septuagint; Sir. 36:29 [Sir_36:24]).

It is objected, 1. that this would be to speak too meanly of the wife, as of a dependent instrument of the man, contrary to the reciprocity of 1Co_7:4; 1 Corinthians 2. that the opposition to πορν. would be taken somewhat too narrowly, especially if we understand the matter thus: You are to contract marriage in sanctification, not in lust; in this way the exhortation would be, not for such as still remain single, or for widowers, and for others, even only in regard to the formation of the marriage tie; 3. (a point made by Olshausen, and also by Calvin before him), that the exhortation would thus not at all apply to the woman. It may be replied (with De Wette and Lünemann), 1. that the wife is not in every respect viewed as the instrument of the man, but only in the special relation suggested by the opposition to πορν. Keep yourselves from vaga libido; procure rather every one his own instrument, to wit, for the instinct in question, not as one in πορν. procures a σκεύος, not his own, in passionate lust. Here, as in 1 Corinthians 7, Paul speaks plainly and undisguisedly, but yet briefly and decently. 2. This exhortation is generally applicable; that is to say, those who do not possess the gift of continence (1Co_7:2; 1Co_7:9) are, for the sake of avoiding πορν, to take to themselves every one his own regular wife (if they are still single or widowers), and not use a σκεύος that is not their own; but neither are they to marry in a merely fleshly way, and just so they are not to lead their married life in that spirit. It concerns both the formation of the marriage relation and the subsequent life therein, when it is said: Obtain your σκεύος (at first and ever afterwards) in sanctification and honor. 3. This exhortation Paul directs with perfect propriety to the men as the specially active parties, who readily allow themselves greater liberty in this thing. The inference as regards Christian women was self-evident.

Lünemann thinks that in sanctification and honor is merely an explanation of what is implied in the expression, his own vessel. But the sense is richer, if we thus distinguish: 1. Let every one acquire his own vessel, and that, indeed, 2. in the proper way, as it should be acquired (and then also kept accordingly). It is not enough that one have a wife; it is likewise important, in what way he has got and now holds her. “For a man may be drunk even on his own wines.” The proper mode of the κτᾶσθαι is therefore described: in sanctification inwardly, before God, so that there is an imitation of the love of Christ (Ephesians 5) and a mutual furtherance in the service of God and in the rule of the spirit; whence follows in the relation between man and man: and in honor (Col_2:23; 1Pe_3:1); in maintaining one’s own honor, and in the respect or manifestation of honor that is shown to the wife; as opposed to the ἀτιμία of him who sinks himself below the beasts, desecrating and degrading the σκεύος by a sinful abuse through παθ. ἐπιθ. in fornication, or even in carnal excesses within the limits of marriage.

Even as also the Gentiles; καί in comparisons, 1Th_4:13; Rom_4:6; ἔθνη, as frequently for ἐθνικοί.

4. (1Th_4:6). That no one go beyond, &c., is added by asyndeton, with this variation, that now τό stands with the infinitive. Τὸ μὴ ὑπερβαίνειν; cannot depend on εἰδέναι if on account of the article it could not be parallel to ἀπέχεσθαι and εἰδέναι, then neither is it parallel to κτᾶσθαι, which without the article depends on εἰδέναι. Bengel sees in the asyndeton a proof that Paul is proceeding with the same topic, the τό bringing confirmation and climax to what was last said. It is, on the whole, supposed by many (Chrysostom: the subversion of marriage is worse than the robbery of treasures, Jerome, Erasmus [Bishop Wilson], Wetstein, Olshausen, Pelt, Von Gerlach [Jowett, Alford, Ellicott, Vaughan, Wordsworth, Webster and Wilkinson, and most others]), that πλεονεκτεῖν (to overreach, injure) stands here, not in its ordinary meaning, but figuratively of violated marriage, as Pro_6:29-32 compares the thief and the adulterer (that, however, is not to describe the adulterer figuratively as a thief); comp. 2 Samuel 12 (but that is an express parable), and the tenth commandment (of the Reformed division),23 which embraces both kinds of sins. Paul (they think), having said before that fornication is contrary to sanctification, and therefore to God, now goes on to say that it wounds also brotherly love—is, so to speak, a greedy grasping at conjugal property, an injury to the rights of a brother. The specification, ἐν τῷ πράγματι, would then be used euphemistically: “in the matter” (that mentioned in 1Th_4:4; 1Th_4:8; 2Co_7:11). On any other view, it is thought, there would be a quite abrupt introduction by asyndeton of a new subject, whereas even the γάρ of 1Th_4:7 shows that 1Th_4:6 speaks of the uncleanness of lewdness.

Against the last remark, see Exeg. Note 2 (on 1Th_4:3); ἀκαθαρσία is all impurity of the natural man, the dominion of the flesh over against the spirit; covetousness also belongs to it. On the other hand, there is no example (for a parable like that of Nathan is not one) of the asserted figurative use of πλεονεκτεῖν; and even the asyndeton does not prove what these interpreters wish. Indeed, closely viewed, something even false would be the result of this. That is to say, were τὸ μή &c. of 1Th_4:6 merely appositional to 1Th_4:4-5—if nothing but a new side of πορνεία were to come out of it—then the adulterous πλεονεξία must be a characteristic of all πορνεία; a man, in other words, must thereby invade the rights of his brethren; which yet is not the case, for there is many an instance of πορν. which violates no brother’s right of possession; that is the case only in a single definite relation, and must consequently have been mentioned as something new, not simply as an apposition to what precedes. Even Lünemann is here too punctilious, when on account of the τό he would take μὴ ὑπερβ. as coördinate, not with ἀπέχ, and εἰδέναι, but with ὁ ἁγιασμός: The will of God Isaiah 1. your sanctification, abstinence from fornication, and so forth; and 2. the μὴ ὑπερβαίνειν. But in this way there results the awkwardness of understanding ἁγιασμός of 1Th_4:3 in the narrower sense of chastity, whereas in 1Th_4:7 it is understood by Lünemann himself (who takes 1Th_4:6 as an exhortation against covetousness) in the wider sense. We cannot be driven to this by that article.

Even if we had to acknowledge in this a slight ruggedness of style, we should yet say with Hofmann, that the very article shows that something new, and of a different nature, now comes in. The difficulty disappears, as soon as (in reading) we punctuate somewhat more strongly after ἁγιασμὸς ὑμῶν, and again after μὴ εἰδότα τὸν θεόν. Thus (with Origen, Calvin, Zwingli, Grotius, De Wette, Lünemann, Ewald, Hofmann, and others) we recognize in 1Th_4:6 a new exhortation to a second evidence of sanctification (along with chastity as the first) in honesty of dealing, instead of a reckless and covetous overreaching. Many take ὑπερβαίνειν absolutely, without an object, modum excedere; Luther: to grasp too far; II. 9. 501; Plato, Rep. 366. A. But since the one τὸ μή takes the two verbs close together, we shall do better by referring also, with Hofmann, the addition ὲν τῷ πρ. and the object to both verbs; and then ὑπερβ, to go beyond, is the same thing as to take no notice of, recklessly to disregard; in what? even in πλεονεξία, the desire to have more. The verb is transitive also in 2Co_12:17-18; τῷ enclitic, for τινι, as Grotius explains it, is not according to New Testament use—not even in 1Co_15:8; ἐν τῷ πρ. means: in the business (Rom_16:2), or even lawsuit (1Co_6:1), on hand at any particular time.24

His brother—is this to be understood of brother in the widest sense, as equivalent to πλησίον? That, however, is contrary to the usage. Even אָח denotes a member of the people of God. But should the limitation, as in Deu_23:19 sq., indicate a difference in the treatment of brethren and of strangers? By no means; it does not consist with the context, that those who are not brethren should be otherwise treated (comp. 1Th_3:12); Paul, looking simply at the intercourse of Christians with one another, requires that the same should be fraternal, and he uses the name of brother as an argument against unbrotherly overreaching; ætiologia fugiendæ transgressionis, Bengel; just as in 1 Corinthians 6, where in like manner the transition from fornication (1 Thessalonians 5) to covetousness is by asyndeton, hurried and abrupt. In other places also Paul puts close together these two capital vices, Eph_4:19; Eph_5:3; Eph_5:5; Col_3:5.

Confirmation of the warning: Because that (Rom_1:19; Rom_1:21) the Lord (Bengel: Christus judex) is an avenger (vindex, Rom_13:4) for all these things; the most diverse sins (suits better, if the previous discourse was at least of two kinds of sin, and not merely of two forms of the same sin); comp. 1Co_5:11; 1Co_6:9-10; Gal_5:19 sqq.25

Even as we also told you before, not merely before this Epistle; that idea lies simply in the aorist (when we were with yon, even then our oral teaching was to no other effect); but the προ (comp, προλέγω with προεῖπον, Gal_5:21) contains a reference to the coming of Christ to judgment: “before it happens;” and (by way of corroboration) fully testified (1Th_2:12 [11]). Calvin: tanta enim est hominum tarditas, ut nisi acriter perculsi nullo divini judicii sensu tangantur.

5. (1Th_4:7-8.) For God did not call, &c.—What prompted the exhortation, a return to the fundamental idea of 1Th_4:3. The change from ἐπί to ἐν is not without design. The former might possibly mark the condition: on the ground of. But to specify a ground, even in a negative way, does not accord with the free grace of the call. But, since the purpose of an action is the motive of it, ἐπί may also express for the purpose of, hac lege ut essemus, Gal_5:13; Eph_2:10; Winer, § 48, C. [Webster and Wilkinson: “on the understanding of.”—J. L,]). Ἐν, on the contrary, is internal; it may be understood by breviloquence (in order to be in) as equivalent to εἰς (Winer, § 50, 5; 1Co_7:15 with Col_3:15); but also of the essential nature of the καλεῖν (Bengel, Hofmann): in the offer and operation of sanctification the καλεῖν existed; that was the element in which the καλεῖν moved. The Apostle does not think so specially as we do of sanctification as a gradual subdual of the flesh, but it is for him separation from the world for God, the being made partakers of His Spirit; ἐν as Gal_1:6; Eph_6:4.

Wherefore then he that despiseth [rejecteth];26—ἀθετεῖν, to invalidate, treat as null; more rarely with a personal object: to reject (Luk_10:16); in the Septuagint frequently for בָּגַד. Isa_21:2; Isa_24:16. To the participle some supply ἐμέ, others τοῦτο, τἡν ἐν ἁγιασμῷ κλῆσιν, τὰς παραγγελίας (1Th_4:2), not incorrectly as regards the sense, but grammatically it is better to take it (with De Wette, Lünemann, Hofmann [Jowett, Alford, Ellicott]) as without an object, substantively: the despiser [rejecter]. In what follows we must not take οὐκ for οὐ μόνον, which weakens the force of the statement, but thus: The man, through whom the commands were conveyed to him, does not even come into view by the side of the despising of God, from whom they spring. In the case of ἄνθρωπον, to think with Œcumenius, Pelt, of the overreached brother, 1Th_4:6, or even with Hofmann of the misused woman, and the brother injured through covetousness, is still more out of the way.27

In the addition: who (also,28 together with the calling) giveth (continuously), or gave (once) His Holy Spirit unto you, lies the climax of the exhortation. With the reading, unto us, one might think of the Apostles, who speak from the Spirit (1Co_7:40), whose word therefore is not to be despised, or again (since this apologetic assurance is here uncalled for) of Christians generally. The better attested ὑμᾶς, however, is for the readers: He giveth (or gave) into you [in euch hinein, for εἰς ὑμᾶς] His Spirit, the Holy Spirit, who incites to sanctification, to dwell in you; and thus (De Wette, Olshausen), along with the commandment, the gift also of discernment, illumination through the prophets among you (1Th_5:20), and the spirit of discernment in yourselves (1Th_5:21), so that ye are able to judge whether I speak from myself—so that ye are θεοδίδακτοι (1Th_4:9); and thus to you, moreover, sanctification is made a possible thing, for surely ye have not in vain received His Holy Spirit (Ewald); ye are, therefore, also the more inexcusable, if ye despise His commandments, grieve the Holy Spirit, and resist His discipline (Eph_4:30; Lünemann, Hofmann).

DOCTRINAL AND ETHICAL

1. (1Th_4:1.) There is danger in knowing the way, and not going forward (Jam_1:22). Standing still tends to backsliding. The point is, to walk continually, step by step, even to the mark. Chrysostom: The earth returns more than is given to it.—But this as fruit, from the living force of the seed; no opera supererogationis. The true περισσεύειν is not any acting over and above the commandments (1Th_4:2), but a more and more willing fulfilment of the commandments. Zwingli: No one can here be perfect, and he that standeth, let him take heed lest he fall. Daily we fall and sin; let us also daily arise.—That requires an ever fresh exhortation and admonition in the midst of the frivolity of an age, which heedlessly despises the judgment of God.—Rieger: When one has once received from another something pertaining to instruction in the matter of salvation, this forms a tie between hearts, such that one may hope to effect a still further advance. A word received with love into the heart communicates to us also an impulse to become ever more perfect. [Matthew Henry: The Apostle taught them how to walk, not how to talk.—Adam Clarke: God sets no bounds to the communications of His grace and Spirit to them that are faithful. And as there are no bounds to the graces, so there should be none to the exercise of those graces.—J. L.]

2. (1Th_4:2). Bengel remarks, that in the Epistles to the only recently founded church at Thessalonica the Apostle speaks frequently of his commands; but seldom in Epistles to churches of longer standing. Evangelical freedom is no antinomianism. The ordinances of God require the obedience of faith. Absolute autonomy and creaturehood are mutually irreconcilable. The way to true Christian freedom lies through the obedience of faith.

3. (1Th_4:3.) Sanctification is separation from the things of the world, purification from the pollution of the flesh, the surrender of ourselves to the service of God, to the dominion of the spirit over the flesh, for a pure offering to God who is holy, that is, who abides like Himself, asserting Himself in His spirituality, and therefore with an absolute superiority, not only to everything impure, but to all that is created. Lev_19:2, Ye shall be holy, for I am holy.—Rieger: Under the impulse of His Spirit it pervades the whole man, so that all his powers and members are occupied in the service of righteousness. To this points even the emotion of shame, wherein is proclaimed a consciousness of the fall, and a longing after original innocence.—The same; We must not regard sanctification as such a lofty virtue, that only a very few are required to strive after it (comp. Heb_12:14).

4. (1Th_4:3-6.) We need not be surprised at this warning against gross sins. The gospel does not out off magically at one blow all danger of seduction. Gross sins on one side, great workings of the Spirit on the other—such is the mighty contrast in the primitive churches. Nowadays everything is brought much nearer to a level. Besides, the lust of the flesh and the thirst for gain are the capital vices, not merely of heathenism, but to this very day especially of so many a rich commercial town.

5. (3–5.) Sensuality is a peculiarly powerful lust of the natural man, and strives against sanctification. Heathen laxity accounts it a matter of indifference, unless some right of wedlock is infringed; nay, by a reciprocal influence of error and lusts (Eph_4:22), and in consequence of a wicked ignorance of the holy God, heathenism, while deifying the natural instinct, sanctions even a “holy” debauchery, and that even to the most unnatural abominations (comp. my Discourse on the calling of the prophet Hosea, Basel). Even the nobler heathens, e. g. Plato in the Symposium, sometimes commend in the wise man as a sublime continence that without which a Christian were no Christian, while they speak of shameful things without any holy abhorrence. How feeble is their protest even against pederasty! And, sure enough, what a state of things was that of the Roman world at that time! A quite different spirit of earnest opposition was shown already even by the law of the Old Covenant (Lev_18:30; Deu_22:21; Deu_23:17); and the gospel thoroughly enforces the demand for resistance even to the secrecy of the thoughts (Mat_5:28). On one occasion the Apostle appeals to the Christian sense of honor: Ye will not, surely, take the members of Christ, and make them the members of a harlot (1Co_6:15)? and then again as here: Ye will not be willing, I hope, to live as do the heathen? Such admonitions are still needed by us. For the prevailing tendency is to think far too lightly of the fleshly lusts, which yet war against the soul.—Rieger: When a stale Christianity is ever anew reviving all heathenish vanities in operas, plays, novels, shameful pictures and images, it falls again likewise, along with heathenish unbelief, into heathenish fornication.—To subdue it is not an affair of a single resolution, but of continuous practice.—Chrysostom: of an earnest discipline—grounded in a knowledge of one’s own bodily and mental disposition, and showing itself by caution in intercourse, avoidance of all temptations, of all impurity in look, gesture, touch, of all seductive reading, whereby the evil treasure of the heart is enlarged, by laying hold of the Divine help, turning to account past experiences, perseverance in prayer, serious contemplation of the shortness of life and the preciousness of the faculties vouchsafed, by exerting the same with faithful diligence, and, above all, by overcoming in the blood of Jesus (Rev_12:11).

A principal means, and one of Divine appointment, is the holy and honorable use of marriage; “incontinentiæ medicina et continentia ipsa,” C. Hel 4:29. But it must not be contracted in a way of carnal frivolity, nor carried on in a spirit of carnal license. Paul speaks of these things without any absurd prudery or spurious spirituality; what belongs to nature he mentions without disguise, does not dispute what is due to a natural necessity, but insists on discipline and a hallowed method in the satisfaction of this instinct. We ought to be thankful for this sober teaching, equally remote as it is from a false burdening of the conscience through monkish perverseness (comp. 1Co_7:3-5, in opposition to a merely nominal marriage), and from a privileged explanation of immoderate fleshly lust. Nor are we at liberty to decline even the humiliation implied in the assignment of motive, 1Co_7:2.

Zwingli: Paul does not altogether forbid the affection—quis enim sine affectu cohabitat uxori suæ?—but whatever in that regard is immoderate and disorderly.—What is essential in holy wedlock is the helping of one another to grow in the rule of the spirit (Rieger: sanctification with reference to God and His service); this Divine aim in connection with what is humanly noble, to be mindful of one’s own honor, and not less of the honor and dignity of the woman in a due regard to her personality. This requires a constant modesty; for the Divinely ordained instinct (Gen_1:28; Gen_2:24) is no longer since the fall to be regarded as uninjured (Gen_3:7). Whoever abandons himself without reserve to lust, in his case it degenerates for his punishment into a ruling passion, of which he becomes the slave.

6. (1Th_4:5.) That the Gentiles know not God (Gal_4:8; Eph_2:12; Eph_4:17 sqq.); this statement seems to be contradicted, not merely by so many beautiful expressions of the heathen respecting Divine things, but by the Apostle’s own words, when he pronounces them inexcusable, Rom_1:19 sqq., for the very reason that they know God by His creation. But the principle of reconciliation is found in the last mentioned passage itself. When they knew God, they glorified Him not as God, and thus their thoughts became vain and their foolish heart was darkened. They held down29 the truth in unrighteousness. They consequently do not know God as the God before whom we stand, the Holy One with eyes of flame, who is Spirit and not flesh; whom we know only in proportion to our sanctification; for it is only when we are willing to strive after that which is the will of God, that we receive also the witness of the Spirit, and attain to the full knowledge of Him as the Searcher of our life. Even of men, whom we know merely by sight or from hearsay, not from personal intercourse, we do not say that we know them. In this full, living sense, therefore, the heathen know not God (τὸν θεόν, the one, true God). This is a guilty ignorance, of which the general and the individual guilt are in an inverse proportion. But even the better views—how fragmentary are they, and how little do they amount to an undoubting, salutary, popularly pervasive knowledge!

7. (1Th_4:6.) Paul frequently brings together the two capital vices, lust and covetousness; comp. also Heb_13:4-5. Between these two diverging sins, there is affinity and contrast. Both are characterized by unfaithfulness, unbelief, as if God did not see or avenge—as if He were not a Spirit, nor holy. The man who is unfaithful to God in regard to his body, that nearest of possessions, is easily so likewise in reference to property of every kind, and vice versa. Or perhaps sin develops itself in a one-sided way. Libertines may be loyal and generous in money matters; honest people are frequently covetous, niggardly, bent on their own advantage. Indeed, covetousness is the vice of upright people, and is often joined to a pharisaic religionism; it is also much more rarely confessed than other sins. Binet gives us the statement of a Catholic confessor, that in twenty years innumerable sins had been confessed to him, but not in a single instance covetousness. Then perhaps, in circumstances of special temptation, the mischief breaks out also in the other direction. Not being thoroughly faithful, they have no power of resistance.

8. (1Th_4:7-8.) The Divine call, and, along with that, the communication of the Holy Spirit, enhance responsibility (Luk_12:48). And indeed the final measure of all sin is not the injury done to our neighbors, but the contempt put upon God (Exo_16:7; 1Sa_8:7). People are fain to put forward as an excuse their dislike to men.—Zwingli: The parson I will not listen to, the false teacher, the heretic;—such is the talk of those who do not dare openly to reject God.—To what extent may the cause of the teacher be identified with that of God? A wicked, hierarchical abuse is certainly possible, and occurs when the privilege of the teacher’s position is throughout, and without question, asserted as infallible; contrary to Mat_16:17; Mat_16:23; Gal_2:11 sqq.; 1Co_10:15; 2Co_1:24. Nevertheless, Luk_10:16 remains in force, in so far as the servants of Christ take upon themselves, above all things, the obligation implied in this promise. And all penitential confession is complete only in the direct personal reference to God (B. li. 6 [4]); when the sinner begins clearly to perceive, that God’s commandments are no human fancies. The more light a man has received, so much the more heinous is his transgression. To grieve the Holy Spirit, with an ever-increasing constancy to do Him despite, may grow into the sin that is never forgiven. Comp. on this point my Discourse in the apologetische Beiträge von Gess und Riggenbach, Basel, 1863. For this reason the exhortation, which began with beseeching in Christ, becomes at the close a menace pointing to the vengeance of the Judge. The gospel knows nothing of the idea, that the fear of God’s judgment is an inadmissible motive. Its preaching is throughout two-edged.

HOMILETICAL AND PRACTICAL

1Th_4:1. To beseech, where one might command, a model for Christ’s ministers (2Co_5:20).—Heubner: The exhortation proceeds, 1. on the command of Christ, not of men (nor yet arbitrarily); 2. by His love to us; 3. by our love to Him; 4. by His future appearing—Burlenburger Bibel: God beseeches and exhorts, though according to His right and His power he might well threaten and command. Therein appears his kindness and love toward man [Tit_3:4], With so much the greater force should this gracious style of injunction shame and subdue the otherwise hard natural heart.—[See Bishop Beveridge’s Brief Notes on this verse.—J. L.]

1Th_4:3. Stähelin: First holy, then peaceable; this will of God thou wilt not be able to annul.—Heubner: All commandments have one object, sanctification. The special Christian motives to sanctification: 1. It is an obligation of gratitude; 2. it is the sign of the reconciliation received [Rom_5:11]; 3. Christ is made unto us sanctification [1Co_1:30]; 4. we owe it to the world; without it, we do the world an injury, and dishonor Christ.—The same: The call of Christianity, a call to sanctification.—Burlenburger Bibel: To this point is the sum and substance of all Holy Writ directed, that the people of God should also live godly. It is not possible that an unholy person should come into fellowship with God, the Holy One.—[ For this is the will of God, your sanctification;—the text of Massillon’s third Sermon pour une profession religieuse.—J. L.]

Heubner: Christ the Guardian of our chastity.—Chrysostom: Men are led to fornication by luxury, wealth, levity, idleness, leisure. These occasions must be cut off. In particular, he gives an impressive warning against adultery, as the consequence of the early practice of fornication. “Bear with me, if I seem to speak what is impure, as if I had laid aside shame and blushing; for it is with reluctance that I submit to this, but for their sakes, who are not ashamed of the deeds, am I compelled to utter the words. You are ashamed to hear of it? It is, however, the deeds that you are ashamed of, not of the words.” He speaks of these things, he says, as a surgeon probes a festering wound. “It is not youth that is responsible for them, otherwise all young men must be licentious; but we fling ourselves into the funeral pile.”—Burlenburger Bibel: A man may restrain himself from all outward eruptions of evil lust, and yet be inwardly full of the stench of the filthiest thoughts and desires.

1Th_4:2. Who is allowed to say that he knows God? The man who loves Him, keeps His commandments, stands in sanctification.

1Th_4:3-6. The similarity and difference of the two capital vices mentioned by the Apostle.—Covetousness itself is an uncleanness.

[1Th_4:7. Leighton: It is sacrilege for you to dispose of yourselves after the impure manner of the world, and to apply yourselves to any profane use, whom God hath consecrated to Himself—J. L.]

1Th_4:6-8. Dread of the Judge and Avenger is not set aside even by the gospel, 1. Servile fear, indeed (Rom_8:15), hath torment and is not in love (1Jn_4:18); but every one who does not fear is not therefore a child of God; better than careless or insolent frivolity, the fear of God is the beginning of Wisdom 2. Nay, within the sphere of grace, it is needful to use it with fear and trembling, that it be not turned into lasciviousness (2Co_5:11;Php_2:12 [Judges 4]). 3. But the fear of God, the only Judge, is identical with trust in Him, the only Saviour and Protector (Mat_10:28-31).—[Leighton: Men are ready to find out poor shifts to deceive themselves, when they have some way deceived their brother, and to stop the mouth of their own conscience with some quibble and some slight excuse, and force themselves at length to believe they have done no wrong. Therefore the Apostle, to fright them out of their shifts, sets before them an exacter Judge, who cannot be deceived nor mocked, who shall one day unveil the conscience, and blow away these vain self-excuses as smoke; and that just Lord will punish all injustice.—J. L.]—Berlenburger Bibel: The despising [rejecting] occurs also through a hypocritical faith, when the way of sanctification is refused as savoring of legalism. The flesh makes ever-fresh trials, whether it may be able to regain its old ascendency.

1Th_4:1-8. Stockmeyer (in a series of manuscript Sermons, of which he has most kindly allowed us the use): Exhortation to sanctification: 1. Why is it still a necessity for a church even of true Christians? Their standing is already in sanctification, but they need to become ever more perfect: a. they are still far from having attained to the measure of Christ’s example; it behooves them to strive against the temptation to a self-satisfied stationariness; b. the tendencies to sin are powerful; earlier habits of sin still retain an influence; whereas no department of life is to remain unsanctified, and no toleration is to be given to stubbornness, indolence, excuses, or palliations; otherwise sanctification gradually expires, 2. What are the particular points made prominent by the Apostle according to the special need of his readers? the two capital sins of the heathen world, fleshly lust and greed of gain. a. To offer wanton apologies for the former is to sink back into heathenism, which knows nothing of God. b. The second is a reckless encroaching on one’s neighbor. Against this Paul warns, at the same time that he fully recognizes brotherly love (1Th_4:9-10); for a man may contribute to charitable objects, and yet all the while seek advantages in trade, that are an overreaching of his neighbors. But he who on these points is free from reproach, let him try himself whether there are not others, in which his sanctification is still defective. 3. What is the serious admonition with which the Apostle confirms and strengthens his word of exhortation? The pro-claimer of evangelical grace speaks of punishment from an avenging God. On all ungodliness of men rests God’s wrath; he, therefore, who scorns the way prepared by God’s grace for escaping that wrath, forsakes the way of grace, and must be overtaken by the wrath; yea, he is worthy of a far sorer condemnation than heathens and Jews, just because to him the Spirit was given. Yes, help to achieve the victory is proffered to him in the strength of the Spirit.

1Th_4:1-7 is the Epistle for the Sunday Reminiscere.

Footnotes:

[1]So at least in the text of the American reprint. But, as the Commentary gives the first aorist,—αμεν, this is perhaps one of the too numerous errors in these otherwise comely editions of Ellicott.—J. L.]

[2]1Th_4:1.—[Τὸ λοιπὸν (comp. E. 1 Thessalonians 4 :2Th_3:1; 2Co_13:11; Eph_6:10; Php_3:1; Php_4:8, and see Exegetical Notes, 1. In this case nearly all the uncial manuscripts, including Sin., and modern editors omit the τό, as at 2Co_13:11) οῦ̓ν, ἀδελφοὶ, ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦμεν.—J. L.]

[3]1Th_4:1.—B. D.1 and others give ἵνα καθώς, and resume at the end of the verse: ἵνα περισσ. [Lachmann, Tischendorf, Alford, Ellicott].—Sin. A. and others omit the first ἵνα.

[4]1Th_4:1.—[καθὼς παρελάβετε (when we were with you) παρά.—J. L.]

[5]1Th_4:1.—Καθὼς καὶ περιπατεῖτε is given by a large number of the oldest authorities [Sin. A. B. D. E. F. G., Vulgate, &c.; and so Wells, Lachmann, Tischendorf, Alford, Wordsworth, Ellicott, Am. Bible Union.—J. L.]; it was probably omitted as cumbrous.

[6]1Th_4:1.—[περισσεύητε μᾶλλον. German: noch mehr; Wakefield, Conybeare at 1Th_4:10, Ellicott: still more; Sharpe, Alford: yet more.—In 1Th_4:2, for ἐδώκαμεν, Sin. reads δεδώκ., with one or two cursives.—J. L.]

[7]1Th_4:4.—[ἐιδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι. See the Exegetical Notes, 3.—Sin.1 repeats ἐν before τιμῇ.—J. L.]

[8]1Th_4:6.—[καὶ προείπαμεν—again referring to the time of his personal ministry at Thessalonica.—The form of the second aorist, προειπ ο μεν is given by Griesbach, Scholz, Ellicott* (?).—J. L.]

[9]1Th_4:6.—[διεμαρτυράμεθα. The διά is recognized as intensive by many of the commentaries and versions. Beza asseveranter; Benson, Ellicott: solemnly; Macknight, Peile: fully; Alford: constantly; &c.—The ὁ before κύριος in this verse is wanting in Sin.1 A. B. D.,1 and is cancelled by Lachmann, Tischendorf, Alford, Ellicott.—J. L.]

[10]1Th_4:7.—[ἐπὶ ἀκαθαρσία, ἀλλ’ ἐν ἀγιασμῷ. See the Exegetical Notes, 5.—J. L.]

[11]1Th_4:8.—[So Macknight and Ellicott render τοιγαροῦν ὁ. Comp. the E. V. at Heb_12:1—the only other instance of τοιγαροῦν.—J. L.]

[12]1Th_4:8.—[In both cases ἀθετέω; for which Erasmus and other Latin versions here change the spernit of the Vulgate into rejicit or repudiat, as many German versions (though not Riggenbach’s) do Luther’s verachtet into verwirft. The E. V. marginal rejecteth is preferred by several English translators, including Alford, in the Commentary, Ellicott, and the Am. Bible Union.—J. L.]

[13]1Th_4:8.—The authorities are divided between δόντα [the lect. rec., retained by nearly all the editors, after A. K. L. and διδόιτα [Lachmann, after Sin.1 B. D. E. F. G.], both with or [Lachmann] without καὶ.

[14]1Th_4:8.—[τὸ πνεῦμα αὐτοῦ τὸ ἅγιον εἰς ὐμᾶς.] The preponderance of authority is for ὑμᾶς [Sin. B. D. E. F. G. &c. the Syriac and other versions] instead of ἡμᾶς [A., Vulgate, &c.—Almost all the critical editions have ὑμᾶς.—J. L.].

[15][Vaughan: “Literally, As a remaining thing: marking an approach towards the conclusion of the Epistle, hut not necessarily a very near approach.”—Webster and “Wilkinson: τὸ λοιπὸν οῦ̓ν “Now then, what else I have to say is”; λοιπόν, “Let me say further.”—J. L.]

[16][περισσεύητε—contrasted with the transitive περισσεύσαι of 1Th_3:12.—J. L.]

[17][Ellicott would explain the absence of the article simply by reference to the substantive verb preceding.—J. L.]

[18][Ellicott [after Alford] says, “to the preceding θέλημα τοῦ θεοῦ.” But his previous remark, that one reason why τοῦτο, the subject, is placed somewhat emphatically forward is, that it may “direct the reader’s attention to the noun in apposition that follows,” naturally suggests the other and, I think, better view.—J. L.]

[19][German: erwerben, for κτάσθαι. Jowett and Ellicott: get himself. In the Revision I suggested: possess himself of—a phrase which Vaughan has adopted. Wordsworth: “acquire and hold;” Webster and Wilkinson: secure the possession of.—J. L.]

[20][I should say, a majority of all the commentators.—J. L.]

[21][Ellicott: “and apparently the majority of recent expositors.” Most of the older commentators go the other way.—J. L.]

[22][I must still question whether the above argument, however plausible, is quite as demonstrative, as has been supposed. As I remarked in the Revision: “If the writer really meant to say: ‘Instead of serving divers lusts and pleasures (Tit_3:3, δουλεύοντες ἐπιθυμίαις κτλ.), and thus making the body your tyrant (Rom_16:18; 2Pe_2:19) and your God (Php_3:19), let every one of you seek to get possession and control of it, in a holy and honorable use, not in a vile abuse,’ it does not appear that such a construction would he in any respect more harsh and difficult than what is often met with; e. g. Rom_3:8; 1Jn_3:12.” Comp. 1Co_9:27. Jowett: “The words ἐν πάθει ἐπιθυμίας, though forming an antithesis to ἐν ἁγιασμῷ καὶ τιμῇ, need not necessarily, when applied to the heathen, carry us back to κτᾶσθαι τὸ σκεῦος. In 1Th_4:5 these latter words are lost sight of, and some general idea gathered from them, such as ‘living’ ἐν πάθει ἐπιθυμίας.”—J. L.]

[23][Luther’s Catechism retains the Roman Catholic arrangement of the decalogue, which divides the tenth commandment into two to make up for the omission of the second.—J. L.]

[24][Per contra, Ellicott: “The clause is not merely parallel to the anarthrous εἰδέναι, but reverts to the preceding ἀγιασμός” (Ellicott on this point agreeing with Lünemann), “of which it presents a specific exemplification more immediately suggested by the second part of 1Th_4:4. First, πορνεία is prohibited; then a holy use of its natural remedy affirmatively inculcated; and lastly, the heinous sin of μοιχεὶα, especially as regarded in its social aspects, formally denounced. So rightly Chrys. (ἐνταῦθα περὶ μοιχεὶας φησίν ἀνωτέρω δὲ καὶ περὶ πορνεὶας πάσης), and after him Theod., Theophyl., Œcum., and the majority of modern commentators. To regard the verse with Calv., Grot., and recently De Wette, Lünem., Koch, as referring to the fraud and covetousness in the affairs of life, is (a) to infringe on the plain meaning of τῷ πράγματι; (β) to obscure the reference to the key-word of the paragraph, ἀκαθαρσία, 1Th_4:7; (γ) to mar the contextual symmetry of the verses; and, lastly, to introduce an exegesis so frigid and unnatural, as to make us wonder that such good names should be associated with an interpretation so seemingly improbable.” So Alford and Jowett. Comp. Notes z and b in the Revision of this verse.—J. L.]

[25][Our Translators, following the Bishops’ Bible, seem to have taken τούτων as masculine, for the transgressors (Wells, Barnes, Sharpe, Conybeare), or for the injured parties. But all the other older English versions have the word things, and nearly all commentators agree in making the pronoun neuter.—Our author’s remark on πάντα ταῦτα—made frequently by those who take his view of to τὸ μὴ ὑπερβ. κ.τ.λ.—is of no weight. Why may not the reference be to the various forms of fleshly uncleanness?—J. L.]

[26][See Critical Note 11.—J. L.]

[27][Ellicott: “a man, any man, with a latent reference to the Apostle.”—J. L.]

[28][The author brackets the καὶ also in the translation. See Critical Note 12.—J. L.]

[29][German: niederhalten, for κατεχόντων.—J. L.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

IV. THE SEPARATED WALK AND THE BLESSED HOPE

CHAPTER 4

1. The separated walk 1Th 4:1-12)

2. The coming of the Lord for His saints 1Th 4:13-18)

1Th 4:1-12

“Furthermore, then, brethren, we beg you and exhort you in the Lord Jesus, even as ye received from us, how ye ought to walk and please God, even as ye also do walk, that ye would abound still more. For ye know what charges we gave you through the Lord Jesus. For this is the will of God, even your sanctification, that ye should abstain from fornication; that each of you know how to possess his own vessel in sanctification and honor (not in passionate desire, even as the Gentiles who know not God), not overstepping the rights of and wronging his brother in the matter, because the Lord is the avenger of all these things, even as we also told you before, and have fully testified. For God has not called us to uncleanness, but in sanctification. He therefore that (in this) disregards (his brother), disregards, not man, but God, who has also given His Holy Spirit to you” (corrected translation).

Having spoken of being unblamable in holiness at the coming of the Lord he exhorts them to live now in sanctification. The motive is to please God. The believer should constantly in his daily life ask himself this question, “Do I please God?” Exhortation to purity in abstaining from fleshly lusts follows. Fornication, licentiousness in various forms were closely connected with the idolatrous worship from which these Thessalonians had been saved. The lust of the flesh was a part of this former religion, as it is still today among different heathen religions. But why these exhortations? Because they were surrounded by these things on all sides, and because the old nature with its tendencies towards these evils was still present with them, as it is with all true believers. No circumstances or position can make the believer secure against these things, without exercise of conscience and self-judgment, and hence these solemn admonitions from the Lord. Each was to possess his own vessel (his own wife) in sanctification and honor, this would be a safe-guard against the numerous immoralities practised among the heathen. If in this matter any one overstepped the rights of another and thus wronged his brother by committing adultery, the Lord would be the avenger; it would be a complete disregard of God who has not called His people to uncleanness, but unto sanctification, to be separated from all these things. Needful were these exhortations for the Thessalonians as they are still to all of us.

And the best remedy against these evil things is brotherly love. He had no need to say much about it, for they themselves were taught of God to love one another. But he exhorts them to be quiet and to mind their own affairs, working with their own hands, as he their leader had exemplified it when he was among them.

1Th 4:13-18

“But we do not wish you to be ignorant, brethren, concerning them that are fallen asleep, to the end that ye sorrow not, even as others who have no hope. For if we believe that Jesus died and rose again, so also God will bring with Him those who have fallen asleep through Jesus. For this we say to you in the Word of the Lord, that we, the living, who remain to the coming of the Lord, are in no way to anticipate these who have fallen asleep; for the Lord Himself will descend from heaven with an assembling shout, with the voice of the archangel and with the trump of God; and the dead in Christ shall rise first; then we, the living who remain, shall be caught up together with them in clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words.”

These words contain one of the great revelations of the Bible and require therefore closer attention. It is a special and unique revelation which he gives to the sorrowing Thessalonians, occasioned by the mistake they had made when some of their fellow believers had died, and they feared that these departed ones had lost their share in the coming glorious meeting between the Lord and His saints. They sorrowed on their account like those who have no hope. (Their pagan neighbors had no hope of meeting loved ones again after death. Classic Greek and Roman writers abound with dreary expressions of the hopelessness of death.) We must remember that the New Testament was not yet in existence; only one of the gospels, was written; and not one of the epistles. And so the Lord gave to the apostle the special revelation which would quiet their fears and put before them the details of the coming of the Lord for all His saints, those who had fallen asleep and those alive when He comes.

Our Lord spoke that blessed word to His eleven disciples, “I will come again and receive you unto myself, that where I am ye may be also” (Joh 14:3). It is the only time He mentioned His coming for His own, and in speaking of it He did not tell them of signs to precede that coming, such as wars, false Christs and the great tribulation. It was the simple announcement that He would come again and receive those who are His to Himself. He did not say a word about the manner of that coming and how He would receive His own into glory to be with Him. Nor did the Thessalonians hear definite teaching on this from the lips of Paul. They knew He would come again; they waited for Him. But as to the manner of His coming and concerning those who had already fallen asleep and their relation to that event they were in ignorance. Beautiful it is to see how graciously the Lord answered the question of these sorrowing ones and how much more He adds for the comfort of all His people.

The first statement is in 1Th 4:14. “For if we believe that Jesus died and rose again, so also God will bring with Him those who have fallen asleep through Jesus.” Let us first notice that blessed statement that “Jesus died.” Of the saints it is said that they have fallen asleep; but never is it said that Jesus slept. He tasted death, the death in all its unfathomable meaning as the judgment upon sin. For the saints the physical death is but sleep. (Some have perverted the meaning of “sleep,” and, instead of applying it, as Scripture does, to the body, they apply it to the soul. Soul-sleep is nowhere taught in the Bible and is therefore an invention by those who handle the Word deceitfully.) And He who died also rose again; as certainly as He died and rose again, so surely shall all believers rise. God will bring all those who have fallen asleep through Jesus with Him, that is with the Lord when He comes in the day of His glorious manifestation. It does not mean the receiving of them by the Lord, nor does it mean that He brings their disembodied spirits with Him to be united to their bodies from the graves, but it means that those who have fallen asleep will God bring with His Son when He comes with all His saints; they will all be in that glorified company. When the Lord comes back from glory all the departed saints will be with Him. This is what the Thessalonians needed to know first of all. Before we follow this blessed revelation in its unfolding we call attention to the phrase “fallen asleep through (not in) Jesus”; it may also be rendered by “those who were put to sleep by Jesus.” His saints in life and death are in His hands. When saints put their bodies aside, it is because their Lord has willed it so. “Precious in the sight of the Lord is the death of His saints” (Psa 116:15). When our loved ones leave us, may we think of their departure as being “put to sleep by Jesus.”

But blessed as this answer to their question is, it produced another difficulty. Hearing that the saints who had fallen asleep would come with the Lord on the day of His glorious manifestation, they would ask, “How is it possible that they can come with Him?” Are they coming as disembodied spirits? What about their bodies in the graves? How shall they come with Him? To answer these questions the special revelation “by the Word of the Lord” is given, by which they learned, and we also, how they would all be with Him so as to come with Him at His appearing. “For this we say to you by the Word of the Lord, that we, the living, who remain unto the coming of the Lord, are in no wise to anticipate those who have fallen asleep.” He tells them that when the Lord comes for His saints, those who have fallen asleep will not have an inferior place and that, we, the living, who remain to the coming of the Lord, will not precede those who have fallen asleep. When Paul wrote these words and said, “We, the living, who remain,” he certainly considered himself as included in that class. The two companies who will meet the Lord when He comes, those who have fallen asleep and those who are living, are mentioned here for the first time. How the living saints will not precede those who have departed and the order in which the coming of the Lord for His saints will be executed is next made known in this wonderful revelation.

“For the Lord Himself will descend from heaven with an assembling shout, with the voice of the archangel and with the trump of God; and the dead in Christ shall rise first, then, we, the living, who remain, shall be caught up together with them in clouds, to meet the Lord in the air, and so shall we ever be with the Lord. Wherefore comfort one another with these words.” This is an altogether new revelation. Nothing like it is found anywhere in the Old Testament Scriptures. In writing later to the Corinthians Paul mentioned it again. “Behold I show you a mystery; we shall not all sleep, but we shall all be changed. In a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed” (1Co 15:51-52).

The Lord Himself will descend from heaven. He is now at the right hand of God in glory, crowned with honor and glory. There He exercises His Priesthood and Advocacy in behalf of His people, by which He keeps, sustains and restores them. When the last member has been added to the Church, which is His body, and that body is to be with Him, who is the head, He will leave the place at the right hand and descend from heaven. He will not descend to the earth, for, as we read later, the meeting place for Him and His saints is in the air and not the earth. When He comes with His saints in His visible manifestation, He will descend to the earth. He descends with a shout. It denotes His supreme authority. The Greek word is “keleusma,” which means literally “a shout of command,” used in classical Greek for the hero’s shout to his followers in battle, the commanding voice to gather together. He ascended with a shout (Psa 47:5), and with the victor’s shout He returns.

The shout may be the single word “Come!” “Come and see” He spoke to the disciples who followed Him and inquired for His dwelling place. Before Lazarus’ tomb He spoke with a loud voice, “Come forth.” John, in the isle of Patmos, after the throne messages to the churches had been given, saw a door opened in heaven and the voice said “Come up hither” (Rev 4:1). “Come” is the royal word of grace, and grace will do its supreme work when He comes for His own. But there will also be the voice of the archangel (Michael) and the trump of God. The archangel is the leader of the angelic hosts. As He was seen of angels (1Ti 3:16) when He ascended into the highest heaven, so will the archangel be connected with His descent out of heaven. All heaven will be in commotion when the heirs of glory, sinners saved by grace, are about to be brought with glorified bodies into the Father’s house. Some teach that the voice of the archangel may be employed to summon the heavenly hosts and marshal the innumerable company of the redeemed, for “They shall gather His elect together from the four winds, from one end of heaven to the other” (Mat 24:30-30. (Prof. W.G. Moorehead, Outline Studies.) But this is incorrect. The elect in Mat 24:1-51 are not the Church, but Israel. Dispersed Israel will be regathered and angels will be used in this work. Furthermore the angels will do this gathering after the great tribulation and after the visible manifestation of the Lord with His saints. The coming of the Lord for His saints takes place before the great tribulation.

The trump of God is also mentioned. This trumpet has nothing to do with the judgment trumpets of Revelation, nor with the Jewish feasts of trumpets. It is a symbolical term and like the shout stands for the gathering together. In Num 10:4 we read, “And if they blow with one trumpet, then the princes, the heads of the thousands of Israel, shall gather themselves unto thee.” The shout and the trump of God will gather the fellow-heirs of Christ. “The dead in Christ shall rise first.” This is the resurrection from among all the dead of those who believed on Christ, the righteous dead. All saints of all ages, old and New Testament saints, are included. This statement of the resurrection of the dead in Christ first disposes completely of the unscriptural view of a general resurrection. As we know from Rev 20:5 the rest of the dead (the wicked dead) will be raised up later. He comes in person to open the graves of all who belong to Him and manifests His authority over death which He has conquered.

The dead in Christ will hear the shout first and experience His quickening power; they shall be raised incorruptible. What power will then be manifested! “Then we, the living, who remain, shall be caught up together with them in clouds to meet the Lord in the air; and so shall we ever be with the Lord.” All believers who live on earth when the Lord comes will hear that commanding, gathering shout. It does not include those who only profess to be Christians and are nominal church-members, nor are any excluded who really are the Lord’s. (The so-called first-fruit rapture, which teaches that only the most spiritual of all true believers, who have made a deeper experience, etc., will be caught up, and the other believers, though they are true believers of God, will be left behind to pass “through the great tribulation,” has no spiritual foundation and is wrong.) The question, “Who will be caught up into glory?” is answered in 1Co 15:23 -- “All who are Christ’s.” The change will be “in a moment, in the twinkling of an eye” (1Co 15:52). Then this mortal will put on immortality. It will be the blessed “clothed upon” of which the apostle wrote to the Corinthians: “For in this tabernacle we groan, being burdened; not for that we would be unclothed (death) but clothed upon, that mortality might be swallowed up of life” (2Co 5:4). Then our body of humiliation will be fashioned like unto His own glorious body. it is the blessed, glorious hope, not death and the grave, but the coming of the Lord, when we shall be changed. And it is our imminent hope; believers must wait daily for it and some blessed day the shout will surely come.

When He descends from heaven with the shout and the dead in Christ are raised and we are changed, then “we shall be caught up together with them in clouds to meet the Lord in the air.” It will be the blessed time of reunion with the loved ones who have gone before. What joy and comfort it must have brought to the sorrowing Thessalonians when they read these blessed words for the first time! And they are still the words of comfort and hope to all His people, when they stand at the open graves of loved ones who fell asleep as believers.

Often the question is asked, “Shall we not alone meet our loved ones but also recognize them?” Here is the answer: “Together with them” implies both reunion and recognition. These words would indeed mean nothing did they not mean recognition. We shall surely see the faces of our loved ones again and all the saints of God on that blessed day when this great event takes place. The clouds will be heaven’s chariots to take the heirs of God and the joint-heirs of the Lord Jesus Christ into His own presence. As He ascended so His redeemed ones will be taken up. Caught up in clouds to meet the Lord in the air; all laws Of gravitation are set aside, for it is the power of God, the same power which raised up the Lord Jesus from the dead and seated Him in glory, which will be displayed in behalf of His saints (Eph 1:19-23). Surely this is a divine revelation.

“How foolish it must sound to our learned scientists. But, beloved, I would want nothing but that one sentence, ‘caught up in clouds. to meet the Lord in the air,’ to prove the divinity of Christianity. Its very boldness is assurance of its truth. No speculation, no argument, no reasoning; but a bare authoritative statement startling in its boldness. Not a syllable of Scripture on which to build, and yet when spoken, in perfect harmony with all Scripture. How absolutely impossible for any man to have conceived that the Lord’s saints should be caught up to meet Him in the air. Were it not true its very boldness and apparent foolishness would be its refutation. And what would be the character of mind that could invent such a thought? What depths of wickedness! What cruelty! What callousness! The spring from which such a statement, if false, could rise must be corrupt indeed. But how different in fact! What severe righteousness! What depths of holiness! What elevated morality! What warmth of tender affection! What clear reasoning! Every word that he has written testifies that he has not attempted to deceive. Paul was no deceiver, and it is equally impossible for him to have been deceived” (“Our Hope,” February 1902).

And the blessedness “to meet the Lord in the air”! We shall see Him then as He is and gaze for the first time upon the face of the Beloved, that face of glory, which was once marred and smitten on account of our sins. And seeing Him as He is we shall be like Him. How long will be the meeting in the air? It has been said that the stay in that meeting place will be but momentary and that the Lord will at once resume His descent to the earth. We know from other Scriptures that this cannot be. Between the coming of the Lord for His saints and with His saints there is an interval of at least seven years before the visible coming of the Lord and His saints with Him. The judgment of the saints, by which their works and labors become manifest must take place. There is also to be the presentation of the church in glory (Ephes. 5:27; Jud 1:24). Furthermore the marriage of the Lamb takes place not in the meeting place in the air, but in heaven (Rev 19:1-10). He will take His saints into the Father’s house that they may behold His glory (Joh 17:22). But what will it mean, “So shall we be forever with the Lord!”

“In this part of the passage, where he explains the details of our ascension to the Lord in the air, nothing is said of His coming down to the earth; it is our going up (as He went up) to be with Him. Neither, as far as concerns us, does the apostle go farther than our gathering together to be for ever with Him. Nothing is said either of judgment or of manifestation; but only the fact of our heavenly association with Him in that we leave the earth precisely as He left it. This is very precious. There is this difference: He went up in His own full right, He ascended; as to us, His voice calls the dead, and they come forth from the grave, and, the living being changed, all are caught up together. It is a solemn act of God’s power, which seals the Christians’ life and work of God, and brings the former into the glory of Christ as His heavenly companions. Glorious privilege! Precious grace! To lose sight of it destroys the proper character of our joy and of our hope” (Synopsis of the Bible).

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Chapter 9

PERSONAL PURITY

1Th_4:1-8 (R.V.)

THE "finally" with which this chapter opens is the beginning of the end of the Epistle. The personal matter which has hitherto occupied us was the immediate cause of the Apostles writing; he wished to open his heart to the Thessalonians, and to vindicate his conduct against the insidious accusations of his enemies; and having done so, his main purpose is fulfilled. For what remains-this is the meaning of "finally"-he has a few words to say suggested by Timothys report upon their state.

The previous chapter closed with a prayer for their growth in love, with a view to their establishment in holiness. The prayer of a good man avails much in its working; but his prayer of intercession cannot secure the result it seeks without the cooperation of those for whom it is made. Paul, who has besought the Lord on their behalf, now beseeches the Thessalonians themselves, and exhorts them in the Lord Jesus, to walk as they had been taught by him. The gospel, we see from this passage, contains a new law; the preacher must not only do the work of an evangelist, proclaiming the glad tidings of reconciliation to God, but the work of a catechist also, enforcing on those who receive the glad tidings the new law of Christ. This is in accordance with the final charge of the Saviour: "Go and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you." The Apostle had followed this Divine order; he had made disciples in Thessalonica, and then he had taught them how to walk and to please God. We who have been born in a Christian country, and bred on the New Testament, are apt to think that we know all these things; our conscience seems to us a sufficient light. We ought to know that, though conscience is universal in the human race, and everywhere distinguishes between a right and a wrong, there is not one of our faculties which is more in need of enlightenment. No one doubts that men who have been converted from heathenism, like the Thessalonians, or the fruits of modern missions in Nyassaland or Madagascar, need to be taught what kind of life pleases God; but in some measure we all need such teaching. We have not been true to conscience; it is set in our human nature like the unprotected compass in the early iron ships: it is exposed to influences from other parts of our nature which bias and deflect it without our knowledge. It needs to be adjusted to the holy will of God, the unchangeable standard of right, and protected against disturbing forces. In Thessalonica Paul had laid down the new law, he says, through the Lord Jesus. If it had not been for Him, we should have been without the knowledge of it altogether; we should have had no adequate conception of the life with which God is well pleased. But such a life is exhibited to us in the Gospels; its spirit and requirements can be deduced from Christs example, and are explicitly set forth in His words. He left us an example, that we should follow in His steps. "Follow Me," is the sum of His commandments; the one all-embracing law of the Christian life.

One of the subjects of which we should gladly know more is the use of the Gospels in the early Church; and this passage gives us one of the earliest glimpses of it. The peculiar mention of the Lord Jesus in the second verse shows that the Apostle used the words and example of the Master as the basis of his moral teaching; the mind of Christ is the norm for the Christian conscience. And if it be true that we still need enlightenment as to the claims of God and the law of life, it is here we must seek it. The words of Jesus have still their old authority. They still search our hearts, and show us all things that ever we did, and their moral worth or worthlessness. They still reveal to us unsuspected ranges of life and action in which God is not yet acknowledged. They still open to us gates of righteousness, and call on us to enter in, and subdue new territories to God. The man who is most advanced in the life which pleases God, and whose conscience is most nearly identical with the mind of Christ, will be the first to confess his constant need of, and his constant dependence upon, the word and example of the Lord Jesus.

In addressing the Thessalonians, Paul is careful to recognise their actual obedience. Ye do walk, he writes, according to this rule. In spite of sins and imperfections, the church, as a whole, had a Christian character; it was exhibiting human life in Thessalonica on the new model; and while he hints that there is room for indefinite progress, he does not fail to notice their present attainments. That is a rule of wisdom, not only for those who have to censure or to teach, but for all who wish to judge soberly the state and prospects of the Church. We know the necessity there is for abounding more and more in Christian obedience; we can see in how many directions, doctrinal and practical, that which is lacking in faith requires to be perfected; but we need not therefore be blind to the fact that it is in the Church that the Christian standard is held up, and that continuous, and not quite unsuccessful efforts, are made to reach it. The best men in a community, those whose lives come nearest to pleasing God, are to he found among those who are identified with the gospel; and if the worst men in the community are also found in the Church at times, that is because the corruption of the best is worst. If God has not cast off His Church altogether, He is teaching her to do His will.

"For this," the Apostle proceeds, "is the will of God, even your sanctification." It is assumed here that the will of God is the law, and ought to be the inspiration, of the Christian. God has taken him out of the world that he may be His, and live in Him and for Him. He is not his own any longer; even his will is not his own; it is to be caught up and made one with the will of God; and that is sanctification. No human will works apart from God to this end of holiness. The other influences which reach it, and bend it into accord with them, are from beneath, not from above; as long as it does not recognise the will of God as its rule and support, it is a carnal, worldly, sinful will. But the will of God, to which it is called to submit, is the saving of the human will from this degradation. For the will of God is not only a law to which we are required to conform, it is the one great and effective moral power in the universe, and it summons us to enter into alliance and cooperation with itself. It is not a dead thing; it is God Himself working in us in furtherance of His good pleasure. To tell us what the will of God is, is not to tell us what is against us, but what is on our side; not the force which we have to encounter, but that on which we can depend. If we set out on an unchristian life, on a career of falsehood, sensuality, worldliness, God is against us; if we go to perdition, we go breaking violently through the safeguards with which He has surrounded us, overpowering the forces by which He seeks to keep us in check; but if we set ourselves to the work of sanctification, He is on our side. He works in us and with us, because our sanctification is His will. Paul does not mention it here to dishearten the Thessalonians, but to stimulate them. Sanctification is the one task which we can face confident that we are not left to our own resources. God is not the taskmaster we have to satisfy out of our own poor efforts, but the holy and loving Father who inspires and sustains us from first to last. To fall in with His will is to enlist all the spiritual forces of the world in our aid; it is to pull with, instead of against, the spiritual tide. In the passage before us the Apostle contrasts our sanctification with the cardinal vice of heathenism, impurity. Above all other sins, this was characteristic of the Gentiles who knew not God. There is something striking in that description of the pagan world in this connection: ignorance of God was at once the cause and the effect of their vileness; had they retained God in their knowledge, they could never have sunk to such depths of shame; had they shrunk from pollution with instinctive horror, they would never have been abandoned to such ignorance of God. No one who is not familiar with ancient literature can have the faintest idea of the depth and breadth of the corruption. Not only in writers avowedly immoral, but in the most magnificent works of a genius as lofty and pure as Plato, there are pages that would stun with horror the most hardened profligate in Christendom. It is hardly an exaggeration to say that on the whole matter in question the heathen world was without conscience: it had sinned away its sense of the difference between right and wrong; to use the words of the Apostle in another passage, being past feeling men had given themselves up to work all manner of uncleanness. They gloried in their shame. Frequently, in his epistles, Paul combines this vice with covetousness, -the two together representing the great interests of life to the ungodly, the flesh and the world. Those who do not know God and live for Him, live, as he saw with fearful plainness, to indulge the flesh and to heap up gain. Some think that in the passage before us this combination is made, and that 1Th_4:6 -"that no man go beyond and defraud his brother in any matter"-is a prohibition of dishonesty in business; but that is almost certainly a mistake. As the Revised Version shows, the Apostle is speaking of the matter in hand; in the Church especially, among brethren in Christ, in the Christian home, the uncleanness of heathenism can have no place. Marriage is to be sanctified. Every Christian, marrying in the Lord, is to exhibit in his home life the Christian law of sanctification and noble self-respect.

The Apostle adds to his warning against sensuality the terrible sanction, "The Lord is an avenger in all these things." The want of conscience in the heathen world generated a vast indifference on this point. If impurity was a sin, it was certainly not a crime. The laws did not interfere with it; public opinion was at best neutral; the unclean person might presume upon impunity. To a certain extent this is the case still. The laws are silent, and treat the deepest guilt as a civil offence. Public opinion is indeed stronger and more hostile than it once was, for the leaven of Christs kingdom is actively at work in society; but public opinion can only touch open and notorious offenders, those who have been guilty of scandal as well as of sin; and secrecy is still tempted to count upon impunity. But here we are solemnly warned that the Divine law of purity has sanctions of its own above any cognisance taken of offences by man. "The Lord is an avenger in all these things." "Because of these things cometh the wrath of God upon the sons of disobedience."

Is it not true? They are avenged on the bodies of the sinful. "Whatsoever a man soweth, that shall he also reap." The holy law of God, wrought into the very constitution of our bodies, takes care that we do not violate it without paying the penalty. If it is not at the moment, it is in the future, and with interest, -in premature old age; in the torpor which succeeds all spendthrift feats, excesses of mans prime; in the sudden breakdown under any strain put on either physical or moral courage. They are avenged in the soul. Sensual indulgence extinguishes the capacity for feeling: the profligate man would love, but cannot; all that is inspiring, elevating, redeeming in the passions is lost to him; all that remains is the dull sense of that incalculable loss. Were there ever sadder lines written than those in which Burns, with his life ruined by this very thing, writes to a young friend and warns him against it?

"I waive the quantum o the sin,

The hazard o concealing;

But Och! it hardens a within,

And petrifies the feeling."

This inward deadening is one of the most terrible consequences of immorality; it is so unexpected, so unlike the anticipations of youthful passion, so stealthy in its approach, so inevitable, so irreparable. All these sins are avenged also in the will and in the spiritual nature. Most men repent of their early excesses; some never cease to repent. Repentance, at least, is what it is habitually called; but that is not really repentance which does not separate the soul from. sin. That access of weakness which comes upon the back of indulgence, that breakdown of the soul in impotent self-pity, is no saving grace. It is a counterfeit of repentance unto life, which deludes those whom sin has blinded, and which, when often enough repeated, exhausts the soul and leaves it in despair. Is there any vengeance more terrible than that? When Christian was about to leave the Interpreters house, "Stay," said the Interpreter, "till I have showed thee a little more, and after that thou shalt go on thy way." What was the sight without which Christian was not allowed to start upon his journey? It was the Man of Despair, sitting in the iron cage, -the man who, when Christian asked him, "How camest thou in this condition?" made answer: "I left off to watch and be sober; I laid the reins upon the neck of my lusts; I sinned against the light of the word and the goodness of God; I have grieved the Spirit, and He is gone; I tempted the devil, and he is come to me; I have provoked God to anger, and He has left me; I have so hardened my heart that I cannot repent." This is no fancy picture: it is drawn to the life; it is drawn from the life; it is the very voice and tone in which many a man has spoken who has lived an unclean life under the cloak of a Christian profession. They who do such things do not escape the avenging holiness of God. Even death, the refuge to which despair so often drives, holds out no hope to them. There remaineth no more a sacrifice for sin, but a fearful expectation of judgment.

The Apostle dwells upon Gods interest in purity. He is the avenger of all offences against it; but vengeance is His strange work. He has called us with a calling utterly alien to it, -not based on uncleanness or contemplating it, like some of the religions in Corinth, where Paul wrote this letter; but having sanctification, purity in body and in spirit, for its very element. The idea of "calling" is one which has been much degraded and impoverished in modern times. By a mans calling we usually understand his trade, profession, or business, whatever it may be; but our calling in Scripture is something quite different from this. It is our life considered, not as filling a certain place in the economy of society, but as satisfying a certain purpose in the mind and will of God. It is a calling in Christ Jesus; apart from Him it could not have existed. The Incarnation of the Son of God; His holy life upon the earth; His victory over all our temptations; His consecration of our weak flesh to God; His sanctification, by His own sinless experience, of our childhood, youth, and manhood, with all their unconsciousness, their bold anticipations, their sense of power, their bent to lawlessness and pride; His agony and His death upon the Cross; His glorious resurrection and ascension, -all these were necessary before we could be called with a Christian calling. Can any one imagine that the vices of heathenism, lust or covetousness, are compatible with a calling like this? Are they not excluded by the very idea of it? It would repay us, I think, to lift that noble word "calling" from the base uses to which it has descended; and to give it in our minds the place it has in the New Testament. It is God who has called us, and He has called us in Christ Jesus, and therefore called us to be saints. Flee, therefore, all that is unholy and unclean.

In the last verse of the paragraph the Apostle urges both his appeals once more: he recalls the severity and the goodness of God.

"Therefore he that rejecteth, rejecteth not man, but God." "Rejecteth" is a contemptuous word; in the margin of the Authorised Version it is rendered, as in some other places in Scripture, "despiseth." There are such things as sins of ignorance; there are eases in which the conscience is bewildered; even in a Christian community the vitality of conscience may be low, and sins, therefore, be prevalent, without being so deadly to the individual soul; but that is never true of the sin before us. To commit this sin is to sin against the light. It is to do what everyone in contact with the Church knows, and from the beginning has known, to be wrong. It is to be guilty of deliberate, wilful, high-handed contempt of God. It is little to be warned by an apostle or a preacher; it is little to despise him: but behind all human warnings is the voice of God: behind all human sanctions of the law is Gods inevitable vengeance; and it is that which is braved by the impure. "He that rejecteth, rejecteth not man, but God."

But God, we are reminded again in the last words, is not against us, but on our side. He is the Holy One, and an avenger in all these things; but He is also the God of Salvation, our deliverer from them all, who gives His Holy Spirit unto us. The words put in the strongest light Gods interest in us and in our sanctification. It is our sanctification He desires; to this He calls us; for this He works in us. Instead of shrinking from us, because we are so unlike Him, He puts His Holy Spirit into our impure hearts, He puts His own strength within our reach that we may lay hold upon it, He offers us His hand to grasp. It is this searching, condescending, patient, omnipotent love, which is rejected by those who are immoral. They grieve the Holy Spirit of God, that Spirit which Christ won for us by His atoning death, and which is able to make us clean. There is no power which can sanctify us but this; nor is there any sin which is too deep or too black for the Holy Spirit to overcome. Hearken to the words of the Apostle in another place: "Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of God. And such were some of you: but ye were washed, but ye were sanctified, but ye were justified in the Name of the Lord Jesus Christ, and in the Spirit of our God."

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

4:1–5:22 The second part of the body of the letter concerns Timothy’s news about the church and the questions the believers had for Paul. Paul addresses the problem of sexual immorality (4:3-8) before responding to the Thessalonians’ questions about love for other Christians (4:9-12), the destiny of believers who have died (4:13-18), and the timing of the day of the Lord (5:1-11). Paul takes up a variety of exhortations on topics such as leadership and community relations (5:12-15), relationship with the Lord (5:16-18), and prophecy (5:19-22).

4:1-2 we urge you: Paul’s exhortation in the name of the Lord Jesus emphasizes the authority of his teaching. • you remember what we taught: Ancient letters frequently included reminders of what the recipients already knew. Paul reminds the Thessalonians of matters that required their obedience (4:11; 2 Thes 3:4, 6, 10, 12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Th 4:1. Ἀρέσκειν, to please, to show yourselves pleasing, acceptable) to the Lord.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Th_4:1. Τὸ λοιπόν (see critical remark) would now directly oppose what follows with what precedes: for the rest, what is yet besides to be said; whereas λοιπόν is a less prominent particle of transitionbesides. Both forms, however, introduce something different from what precedes, and serve properly to introduce the concluding remarks of an Epistle; comp. 2Co_13:11; Php_4:8; Eph_6:10; 2Th_3:1. Here λοιπόν introduces the second portion of the Epistle, and that in an entirely natural and usual manner, as this second portion is the concluding portion of the Epistle.(Τὸ) λοιπόν is incorrectly explained by Chrysostom, Theophylact: ἀεὶ μὲν καὶ εἰς τὸ διηνεκές; Theodoret, to whom Oecumenius, though wavering, adheres: ἀποχρώντως; Luther: furthermore; Baumgarten-Crusius: generally, what is the main thing.

οὖν] therefore, represents what follows as an inference from the preceding, and especially from 1Th_3:13. As it is the final destination of Christians to be ἄμεμπτοι ἐν ἁγιωσύνῃ, in order to reach this end prayer directed to God does not suffice, but also mans own striving is requisite; so the apostle beseeches and exhorts his readers to increase in striving after a holy walk. Comp. Theodoret: Τούτῳ κεχρημένοι τῷ σκοπῷ προσφέρομεν ὑμῖν τὴν παραίνεσιν. Calixtus refers οὖν to the idea of the judgment taken from 1Th_3:13 : Ergo, … quum sciates non stare res nostras fine temporali aut terreno, sed exspectari adventum domini a coelis ad judicium, precamur vos et obtestamur, etc. Incorrectly Musculus: Quum igitur gratiam hanc acceperitis a domino, ut in fide illius firmi persistatis, quemadmodum ex relatione Timothei cum ingenti gaudio accepi: quod jam reliquum est, rogo et hortor, etc.

ἐρωτᾶν] in the classics is used only in the sense of to inquire (see the Lexicons); here, as in 1Th_5:12, 2Th_2:1, Php_4:3, Joh_4:40; Joh_14:16, Act_23:20, etc., in the sense of to request, to beseech, analogous to the Hebrew שָׁאַל (so also the English to ask), which unites both meanings. Ἐρῶτωμεν denotes the entreating address of a friend to a friend; παρακαλοῦμεν ἐν κυρίῳ, the exhortation in virtue of the apostolic office, thus the exhortation of a superior to subordinates.

ἐν κυρίῳ] in the Lord, belongs only to παρακαλοῦμεν (against Hofmann), and means, as in Rom_9:1, 2Co_2:17; 2Co_12:19, Eph_4:17, as found in Christ, by means of life-fellowship with Him, Paul being only the organ of Christ; not for the sake of the Lord (Flatt), which would require διὰ τὸν κύριον; also not per dominum Jesum, as a form of oath (Estius, Grotius, and others), against which is the Greek usage; comp. Fritzsche on Rom_9:1; Kühner, II. p. 307. Falsely, moreover, Theophylact: ὅρα δὲ ταπεινοφροσύνην, ὅπως οὐδὲ πρὸς τὸ παρακαλεῖν ἀξιόπιστον ἑαυτὸν εἶναί φησιν, ἀλλὰ τὸν Χριστὸν παραλαμβάνει κ.τ.λ.

ἵνα] the contents of the request and exhortation in the form of its purpose.

παρελάβετε] see on 1Th_2:13. Oecumenius, after Chrysostom (and so also Theophylact, also Pelt): τὸ παρελάβετε οὐχὶ ῥημάτων μόνον ἐστίν, ἀλλὰ καὶ πραγμάτων· ἐξ ὧν γὰρ αὑτὸς ἐβίου, τύπος τοῖς μαθηταῖς ἐγίνετο. But this extension of the idea is arbitrarily inserted against the natural meaning of the word, and against 1Th_4:2.

τό] is not superfluous (Grotius), but specifies in a substantive sense the following words, in order to collect them into one idea, as in Rom_4:13; Rom_8:26; Rom_13:9; Gal_5:14; Php_4:10; Luk_1:62. Comp. Winer, p. 99 [E. T. 134]; Bremi, ad Demosth. de Cherson. p. 236.

καὶ ἀρέσκειν Θεῷ] and (thereby) to please God, is co-ordinate to περιπατεῖν, although logically considered it is the consequence of περιπατεῖν; περιπατεῖν can only be the means of ἀρέσκειν.

περισσεύητε] sc. ἐν τῷ οὕτως περιπατεῖν. Falsely Theophylact, adhering to Chrysostom: ἵνα πλέον τι τῆς ἐντολῆς φιλοτιμῆσθε ποιεῖν καὶ ὑπερβαίνητε τὰ ἐπιτάγματα.

μᾶλλον] a further intensification, as is a favourite custom with Paul; comp. 1Th_4:10; Php_1:23; 2Co_7:13, etc.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Th 4:1 . Resuming the thought of 1Th 2:11-12 as well as of 1Th 3:10-13 . Cf. a pre-Christian letter in Oxyrh. Papyri, iv. 294 (13 ἐρωτῶ σε οὖν ἵνα μὴ , 6 f. ἐρωτῶ σε καὶ παρακαλῶ σε ). The ἵνα , repeated often for the sake of clearness, is sub-final (so II., 2Th 3:12 ) = infinitive, cf. Moulton, i. 206 f. Paul meant to write οὕτως καὶ περιπατῆτε , but the parenthesis of praise ( κ . καὶ π .) leads him to assume that and to plead for fresh progress along the lines already laid down by himself.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

§ 7. 1Th 4:1-12. A Lesson in Christian Morals

We pass from the first to the second half of the Letter, from narration to exhortation Chh. 1–3 are complete in themselves, setting forth the relations between the writers and the readers since their first acquaintance, and explaining the failure of the former to return to Thessalonica as they had promised. The Thanksgiving and Prayer of the last section would have fittingly closed the Epistle, had no admonition been necessary. But 1Th 4:10 of ch. 3 indicated certain ὑστερήματα πίστεως in this Church (see note ad loc.), which Timothy had reported to his leaders, having found himself unable to supply them from his own resources, especially in so short a visit. These defects must be remedied by letter. Hence the addition of chh. 4 and 5, which attach themselves by λοιπόν to the main portion of the Epistle. The ὑστερήματα were chiefly twofold—lying (a) in a defective Christian morality (1Th 4:1-12), and (b) in mistaken and unsettling notions about the Lord’s advent (1Th 4:13 to 1Th 5:11). (c) Brief and pungent exhortations are further appended, of a more general scope, bearing on Church life and personal character (1Th 5:12-22). Exhortation (α) covers three topics: (1) social purity (1Th 4:3-8); (2) brotherly love (1Th 4:9 f.); (3) diligence in secular work (1Th 4:11 f.).

1. ουν (WH, margin)—wanting in B, some dozen minn., syrpesh cop, Chr—may easily have slipped out, after the -ον of λοιπον. The combination λοιπον ουν occurs nowhere else in the N.T.

ινα καθως παρελαβετε …—ινα περισσευητε: BD*G* 17 37 73, latt vg cop syrpesh. The first of the two ινα’s is omitted as superfluous by אA (an example of Alexandrian editing) and the Syrians. The clause καθως και περιπατειτε is wanting in DcKL and most minn., followed by the Greek commentators, and T. R. This looks like a deliberate erasure on the part of the Syrian editors, attempting to rectify the sentence. When the former ινα had been struck out—as appears in אA—the true construction of the sentence was lost, and the second καθως clause became intolerably awkward.

1. The adverbial λοιπόν, or τὸ λοιπόν, for the rest and so finally (de cœtero, Vulg.; or quod superest), is similarly used, to attach an addendum, in 2Th 3:1; 1Co 1:16; 2Co 13:11; Php 3:1; Php 4:8: this verse covers all the writers have further to say.

ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦμεν ἐν κυρίῳ Ἰησοῦ. We ask you and exhort (you) in the Lord Jesus. Ἐρωτάω, in classical Greek used only of questions (interrogo), in later Greek is extended to requests (rogo), like the Eng. ask and Heb. שָׁאַל—e.g. in 1Th 5:12, 2Th 2:1—a usage frequent in St John. Ἐρωτάω conceives the request in a questionform (“Will you do so and so?”)—in Luk 14:18 f., Joh 19:31; Joh 19:38, e.g., the interrogative note is quite audible—and thus gives a personal urgency to it, challenging the answer as αἰτέω does not (cf. the Note under αἰτέω in Grimm-Thayer’s Lexicon, correcting the distinction laid down in Trench’s Syn., § 40). Παρακαλέω (see note on 1Th 2:12 above) connotes possible slackness or indifference in the party addressed.

Ἐν κυρίῳ Ἰησοῦ belongs to the latter verb (cf. 1Th 4:2; 2Th 3:12; 1Co 1:10; 1Co 5:4; Rom 12:1; Eph 4:17; Php 2:1; Phm 1:8, &c.); for it is on the Divine authority of Jesus, recognized by the readers, that the apostolic παράκλησις rests (1Th 2:3 f.; 1Co 9:1; 2Co 10:8; 2Co 13:3: cf. note on ἐκκλησία … ἐν κυρίῳ Ἰησοῦ, 1Th 1:1; and for the title “Lord Jesus,” 1Th 2:15; 1Th 2:19): as much as to say, “We appeal to you, servants of Christ, in His name and as men bearing His commission.” The exhortation is urgent (ἐρωτῶμεν), rousing (παρακαλοῦμεν), and solemnly authoritative (ἐν κυρίῳ Ἰησοῦ). Its general matter is stated in the remainder of the verse:—

ἵνα καθὼς παρελάβετε παρʼ ἡμῶν τὸ πῶς κ.τ.λ … ἵνα περισσεύητε μᾶλλον, that, according as you received from us how you ought to walk … that you abound (therein) more (than you already do), or more and more (R.V.). The first ἵνα—which is dropped in the T.R. along with the second καθώς clause of the verse—is naturally repeated on resuming the thread of the protracted sentence after the parenthesis. The parenthetical καθὼς καὶ περιπατεῖτε (see Textual Note; cf. 1Th 4:10, 1Th 5:11, 2Th 3:4, for the commendation), as indeed you do walk, gives a new turn to the principal verb, which is accordingly qualified by μᾶλλον, whereas the first καθώς clause suggests ἐν τούτῳ or οὕτως for complement (cf. 1Th 2:4); so περισσεύειν μᾶλλον follows καὶ γὰρ ποιεῖτε αὐτό in 1Th 4:10. On παραλαμβάνω, see 1Th 2:13: in that passage it relates to the primary message of the Gospel (λόγον ἀκοῆς); here it includes the precepts of life based thereon (τὸ πῶς δεῖ περιπατεῖν). For the use of περισσεύω, see note on 1Th 3:12. For the sub-final use of ἵνα after ἐρωτῶμεν κ.τ.λ.—the content of the request or appeal stated in the form of purpose—cf. 2Th 3:12, 1Co 1:10, Col 1:9, &c.,—also note on εἰς τό with infinitive, 1Th 2:12: on this idiom of N.T. Greek, see Winer-Moulton, p. 420, or A. Buttmann, N.T. Grammer, pp. 236 f. That the readers had “received παρʼ ἡμῶν” the instructions recalled, gives the Apostles the right to “ask and exhort” respecting them.

τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν θεῷ, how you ought to walk and please God. Τό grasps the interrogative clause and presents it as a single definite object to παρελάβετε, giving it “precision and unity” (Lightfoot); for τό before the dependent sentence in such construction, cf. Rom 8:26; Rom 13:9; Gal 5:14; Luk 1:62; Act 4:21: see Winer-Moulton, pp. 135, 644, Goodwin, Greek Grammar, 955. The Apostles had instructed their disciples in Christian practice as well as belief, the ἔργον πίστεως (1Th 1:3) consequent on πίστις. Δεῖ denotes moral necessity, lying in the relationship presupposed (cf. 2Th 3:7; Rom 1:27; 2Co 5:10; 1Ti 3:15, &c.). “To walk and please God” is not a hendiadys for “to walk so as to please God”: the Christian walk (moral behaviour) was first described and in culcated, then the obligation to please God by such a walk was enforced; contrast 1Th 2:15, also the subsequent warning of 1Th 4:6-8.

Ἀρέσκειν θεῷ, a leading Pauline, and Biblical, conception of the true life for man (1Th 2:4; Rom 2:29; Rom 8:8; 1Co 4:5; 1Co 7:32 ff.; Gal 1:10; 2Ti 2:4; Heb 11:5 f.; also Joh 8:29; 1Jn 3:22), combining religion and morals as they spring from the personal relations of the believer to God. This representation is parallel to that of 1Th 2:12, τὸ περιπατεῖν ἀξίως τοῦ θεοῦ; cf. Col 1:10, περιπατ ἀξίως … εἰς ἀρεσκίαν.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Chap.

4:1-5:24.] Second portion of the Epistle: consisting of exhortations and instructions.

1-12.] Exhortations: and

1-8.] to a holy life.

1.] λοιπόν has no reference to time, ἀεὶ κ. εἰς τὸ διηνεκές, Chr., Thl., but introduces this second portion, thus dividing it from the first, and implying the close of the Epistle. St. Paul uses it towards the end of his Epistles: see in addition to reff., Eph 6:10; Php 4:8.

οὖν, in furtherance of the wish of ch. 3:12, 13: τούτῳ κεχρημένοι τῷ σκόπῳ προσφέρομεν ὑμῖν τὴν παραίνεσιν.

ἐρωτῶμεν] in the classics, only used of asking a question: but in N. T. (as the Heb. שָׁאַל, Lün., which however, in the sense of requesting, is rendered in the LXX by αἰτεῖν) it has both meanings of our verb ‘to ask’ (reff.).

παρακ. ἐν κυρ. Ἰησ.] we exhort you in (as our element of exhortation; in whom we do all things pertaining to the ministry (see Rom 9:1): Eph 4:17—not ‘by,’ as a ‘formula jurandi,’ which is contrary to N. T. usage, see Fritzsche on Rom 9:1) the Lord Jesus, that as ye received (see on ch. 2:13) from us how (τό is not superfluous: it collects and specifies what follows, q.d.—‘the manner of your,’ &c.) ye ought to walk and to please God (i.e. to please God in your walk and conduct:—to walk, and thereby to please God), as also ye are walking (this addition, says Lün., is required as well (see var. readd.) by internal considerations. For ἵνα περισσ. requires the assumption of a prior commencement (see ver. 10): and such a commencement would not be implied in the preceding text, without καθὼς καὶ περιπατεῖτε. Evidently the Apostle would originally have written ἵνα, καθ. παρ. παρʼ ἡμ. τὸ πῶς κ.τ.λ.…, οὕτως καὶ περιπατῆτε: but while writing, altered this his intended expression, that he might not say too little, wishing to notice the good beginning already made by the Thessalonians. The repetition of ἵνα after so long an intervening clause is too natural to have given rise (as De W. thinks) to the insertion) that ye abound yet more, viz.: ἐν τῷ οὕτως περιπατεῖν: not, as Chrys., ἵνα ἐκ πλείονος περιουσίας, μὴ μέχρι τῶν ἐντολῶν ἵστασθε, ἀλλʼ ἵνα καὶ ὑπερβαίνητε.

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IV. EXHORTATIONS (4:1-5:22)

Formally speaking, Paul passes from the superscription (1:1), thanksgiving (1:2-3:10), and prayer (3:11-13) to the exhortations (4:1-5:22); materially speaking, he passes from the defence of his visit (1:2-2:16) and of his failure to return (2:17-3:13) to a tactful (cf. 4:1, 10, 5:11) treatment of the shortcomings of the faith of the readers (3:10; cf. 3:8, 12-13). These exhortations are not haphazard, but are designed to meet the specific needs of the community made known to Paul by Timothy and by a letter which Timothy brought. In fact, it would appear from 4:9, 13, 5:1 (περὶ δε; cf. 1Co 7:1, 1Co 7:25, 1Co 7:8:1, 1Co 7:12:1, etc.) that the Thessalonians had written specifically for advice concerning love of the brethren, the dead in Christ, and the times and seasons. Three classes of persons are chiefly in mind in 4:1-5:22: (1) The weak (4:3-8; cf. οἱ ἀσθενεῖ 5:14); (2) the idlers (οἱ ἄτακτο 5:14) who have been the main instruments in disturbing the peace of the brotherhood (4:9-12, 5:12-13; cf. 5:19-22); and (3) the faint-hearted (οἱ ὀλιγόψυχο 5:14) who were anxious both about their dead (4:13-18) and about their own salvation (5:1-11). The only distinctly new point, not touched upon in the previous oral teaching of Paul, is the discussion of “the dead in Christ” (4:13-18).

For convenience, we may subdivide the Exhortations as follows: (1) Introduction (4:1-2); (2) True Consecration (4:3-8); (3) Brotherly Love (4:9-10a); (4) Idleness (4:10b-12); (5) The Dead in Christ (4:13-18); (6) Times and Seasons (5:1-11); (7) Spiritual Labourers (5:12-13); (8) The Idlers, The Faint-hearted, and The Weak (5:14a-c); (9) Love (5:14d-15); (10) Joy, Prayer, and Thanksgiving (5:16-18); and (II) Spiritual Gifts (5:19-22).

(1) Introduction to the Exhortations (4:1-2)

In his introductory words, Paul appeals, in justification of his exhortations, not to his own authority but to the authority which both he and his readers recognise as valid, the indwelling Christ (ἐν κυρίῳ, διὰ κυρίο). He insists that he is asking of them nothing new, and that what he urges conforms to the instructions which they have already received and which they know. Finally, in emphasising that they are living in a manner pleasing to God, he can only ask and urge them to abound the more. These opening verses are general; the meaning of τὸ πῶς δει and τίνας παραγγελία becomes specific in 4:3 ff.

1Finally brothers we ask you and urge in the Lord Jesus that, as you have received from us instructions as to how you ought to walk and please God, as in fact you are walking, that you abound the more. 2For you know what instructins we gave you, prompted by the Lord Jesus.

1. λοιπόν, ἀδελφοι With λοιπό, “finally,” a particle of transition often found toward the end of a letter (Grot.: locutioest properantis ad finem), and with an affectionate ἀδελφοι (cf. 2Co 13:11: λοιπόν, ἀδελφοι), Paul turns from the epistolary thanksgiving and prayer to the epistolary exhortation, from the more personal considerations to what remains to be said (Ambst quod superest) about the deficiencies of the converts.

The reading is uncertain. The prefixed το may be disregarded (Zim); but as P in 2Co 13:11 so most uncials here (אADEGFKL; WH.mg. Tisch Zim Weiss, Dob.) read λοιπὸν οὖ Weiss (121) thinks that the omission of οὖ in B and in many minuscules and versions is due to a scribal error. Elsewhere, however, Paul uses both λοιπό (1Co 1:16, 1Co 1:4:2, 2Co 13:11) and τὸ λοιπό (1Co 7:29; plus ἀδελφοι, II 3:1, Php 4:8; or plus ἀδελφοί μο, Php 3:1). Epictetus prefers λοιπό to τὸ λοιπό (cf. Bultman, Der Stil der Paulinischen Predigt, 1910, 101). If οὖ is read, the reference may still be in general to what has preceded (Lft.; cf. Dob. who notes the οὖ in Rom 12:1, Eph 4:1, etc.) and not specifically to 3:13, as many prefer (Ell.; cf. Lillie who remarks: “as working together with God to the same end”). For λοιπὸν οὖ in papyri, see Mill. ad loc. On the interpretation of vv. 1-12, see also Bahnsen, ZWT 1904, 332-358.

ἐρωτῶμεν ὑμᾶς κτλ. “In the Lord Jesus we ask and urge you.” On the analogy of παραγγέλλομεν καὶ παρακαλοῦμεν ἐν κυρίῳ Ἰ. (II 3:12; cf. Rom 14:14, Eph 4:17), both verbs are to be construed with ἐν κυπίῳ Ἰησου In fact, ἐρωτᾶ and παρακαλεῖ are virtually synonymous (Œcumenius, apud Lillie: τἀυτόν ἐστιν καὶ ἰσοδυναμει), as the usage in papyri shows (cf. also Php 4:2 f. Luk 7:3 f. Act 16:39). The position of ὑμᾶ, after the first, not after the second verb, suggests not that the converts are in the Lord, which on other grounds is true, but that the apostles are in the Lord, the point being that the exhortation is based not on personal authority but on the authority of the indwelling Christ, which is reognised as valid by both readers and writers.

On the phrase, cf. P. Oxy. 744 (Witk., 97): ἐρωτῶ σε καὶ παρακαλῶ ς; and P Oxy. 294 (Mill. Greek Papyri, 36): ἐρωτῶ δέ σε καὶ παρακαλω Like δεῖσθαι, παρακαλεῖ is used of prayer to Christ (2Co 12:8); cf. P. Leid. K (Witk., 89): παρακαλῶ δὲ καὶ αὐτὸς τοὺς θεού ἐρωτᾶ like our “ask” and the Hebrew שאל is used in later Gk. for both “ask a question,” “interrogare,” and “ask a favour,” “rogare” (cf. 2 Ezr 5:10, Psa 136:3). The construction ἐρωτᾶν ἵν, only here in Paul but quite common elsewhere (cf. Mar 7:26, Luk 7:36; P. Oxy. 744:13 f.), is analogous to παρακαλεῖν ἵν (II 3:12, 1Co 1:10, 1Co 1:16:12, 2Co 9:5, 2Co 12:8). On the ἐ in ἐ (אA insert τῷ) κυρίῳ Ἰησου, cf. Rom 14:14, Php 2:19, Eph 1:15, and see on 1:1.

ἵν … ἵν. With ἵν, Paul starts to introduce the object of the verbs of exhorting (BMT 201); but before he gets to the goal he reminds the readers tactfully (1) that what he has to say is conformable to what they received from him when he was with them; and (2) that they are in fact walking according to instructions received. When then he comes to the object of the verbs and repeats the ἵν, he can only ask and urge them to abound the more.

Precisely what Paul intended to say when he began with the first ἵν, whether περιπατῆε καὶ ἀρέσκητε θεῷ, we do not know. Dob. observes that the Clementine Vulgate and Pelagius (but Souter thinks not) read sic et ambuletis = οὕτως καὶ περιπατῆτ, and take the second ἵν in subordination to the first; a reading due to a corruption, within the Latin versions, of ambulatis. To avoid the pleonasm (Zim), א;AKL, et al., omit the first ἵν; KL, et al;, further soften by omitting καθὼς καὶ περιπατεῖτε

καθὼς παρελάβετε κτλ The first καθώ clause reminds them tactfully that what he has to say is not new but strictly conformable (καθώ) to the traditions and instructions which they had received (παρελάβετ; cf. Gal 1:9, 1Co 15:1; II 3:6, Php 4:9, Col 2:6), those, namely, as v. 2 notes explicitly, that he had previously commanded διὰ τοῦ κυρίου The teachings are here referred to generally and in the form of an indirect question: “As to how (τὸ πῶ) you ought to walk and so (και) please God” (cf. Col 1:10). The και is consecutive and “marks the ἀρέσκει as the result of the περιπατεῖ” (Ell.; cf. Bl 77:6).

Paul as a Pharisee (Gal 1:14) and as a Christian has his παραδόσει (II 2:15, 3:6, 1Co 11:2) or τύπος διδαχῆ (Rom 6:17; cf. 16:17, 1Co 4:17, Col 2:7, Eph 4:21). Although he attributes his gospel to the immediate inspiration of the indwelling Christ or Spirit, yet the contents of the gospel are mediated by the Old Testament (e.g. Rom 3:21, Rom 13:9), late Judaism, words of Jesus (4:15), and by the teaching of the primitive church (1Co 11:23, 1Co 15:3). On πῶ, see 1:9; on το introducing indirect questions, cf. Rom 8:26 and Bl 47:5; on τὸ πῶ, Act 4:21; on πῶς δει, II 3:7, Col 4:6.

καθὼς Καὶ περιπατεῖτ. This second tactful reminder, introduced by καθὼς και (cf. 3:4), is thoroughly in keeping with v. 10, 5:11, II 3:4, and indicates of itself that the actual exhortation can only be for more such conduct. Hence the object of ἐρωτῶμεν καὶ παρακαλοῦμε is, as expected: ἵνα περισσεύητε μᾶλλο, “that you abound even more in walking according to the intsructions received.”

On ἀρέσκει, see 2:4 and Deiss. NBS. 51; on περισσεύειν μᾶλλο, see v. 10 and cf. 2Co 3:9, Php 1:9. Paul uses regularly the present subj. of περισσεύει (1Co 14:12, 2Co 8:7, 2Co 9:8, Php 1:26); but B, et al., here and BD, et al., in Php 1:9 read the aorist subj. as in 2Co 4:15.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Divers exhortations, the ground whereof is this, to be mindful of those things, which they have heard of the Apostle.

That ye labor to excel more and more, and daily pass yourselves.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

CHAPTER IV.

The apostle exhorts them to attend to the directions which he

had already given them, that they might know how to walk and

please God, 1, 2.

Gives them exhortations concerning continence, chastity, and

matrimonial fidelity, 3-8.

Speaks concerning their love to each other, and love to the

Churches of Christ; and exhorts them to continue and increase

in it, 9, 10.

Counsels them to observe an inoffensive conduct, to mind their

own affairs, to do their own business, and to live honestly,

11, 12.

Not to sorrow for the dead, as persons who have no hope of a

resurrection; because to Christians the resurrection of Christ

is a proof of the resurrection of his followers, 13, 14.

Gives a short but awful description of the appearing of Christ

to judge the world, 15.

NOTES ON CHAP. IV.

Verse 1. We beseech you, brethren, and exhort] We give you proper instructions in heavenly things, and request you to attend to our advice. The apostle used the most pressing entreaties; for he had a strong and affectionate desire that this Church should excel in all righteousness and true holiness.

Please God more and more.] God sets no bounds to the communications of his grace and Spirit to them that are faithful. And as there are no bounds to the graces, so there should be none to the exercise of those graces. No man can ever feel that he loves God too much, or that he loves man too much for God's sake.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

1 Furthermore. This chapter contains various injunctions, by which he trains up the Thessalonians to a holy life, or confirms them in the exercise of it. They had previously learned what was the rule and method of a pious life: he calls this to their remembrance. As, says he, ye have been taught. Lest, however, he should seem to take away from them what he had previously assigned them, he does not simply exhort them to walk in such a manner, but to abound more and more. When, therefore, he urges them to make progress, he intimates that they are already in the way. The sum is this, that they should be more especially careful to make progress in the doctrine which they had received, and this Paul places in contrast with frivolous and vain pursuits, in which we see that a good part of the world very generally busy themselves, so that profitable and holy meditation as to the due regulation of life scarcely obtains a place, even the most inferior. Paul, accordingly, reminds them in what manner they had been instructed, and bids them aim at this with their whole might. Now, there is a law that is here enjoined upon us — that, forgetting the things that are behind, we always aim at farther progress, (Philippians 3:13) and pastors ought also to make this their endeavor. Now, as to his beseeching, when he might rightfully enjoin — it is a token of humanity and modesty which pastors ought to imitate, that they may, if possible, allure people to kindness, rather than violently compel them.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

Furthermore then we beseech you, brethren,.... Or request of you in the most kind and tender manner, from real and hearty love and affection for you, and with a view to your good, and the glory of God:

and exhort you: or beseech and entreat you. The apostle does not lay his commands upon them as he might have done, and sometimes does, but endeavours to work upon them by way of entreaty, and which he doubtless thought the most effectual method to win upon them, and gain them; for some minds are more easily wrought upon by entreaty than by authority: and this he does in the most moving and powerful manner, even

by the Lord Jesus; or "in the Lord Jesus"; in his name and stead, as personating him, and as though he did beseech and entreat them by him, and his fellow ministers; or for his sake, intimating, that if they had any regard to him, any value for his name, if that had any weight with them, or they had any concern for his honour and interest, then he begs their attention to the following exhortation; or by the Lord Jesus, by all that is in him, or done for them by him; in whom they were chosen, by whom they were redeemed, in whom they were made new creatures, to whose image they were to be conformed, whose followers they professed to be, whose Gospel they embraced, and by whose name they were called.

That as ye have received of us how ye ought to walk, and to please God. The walk of believers is twofold, either internal or external. Their internal walk is by faith, which is the going out of the soul by faith to Christ for every supply of grace. Their external walk is not as it was before conversion, according to the course of this world, or as other Gentiles walk, but in a holy religious life and conversation; and this requires spiritual life, strength and direction from Christ; for neither dead men, nor, if alive, yet weak, can walk; nor is it in a spiritual man, that walketh to direct his steps; and such a walk also denotes continuance, in well doing, and a progression or going on in it, and supposes ways to walk in. Christ, he is the chief and principal way, and there are other paths which regard him, or relate and lead unto him; as the way of truth, the path of ordinances, and of religious worship, both public and private, and the ways of righteousness, holiness, and good works: the manner in which saints are to walk is as Christ himself walked, after the Spirit, and not after the flesh, according to the rule of the word, which is the standard of faith and practice, with prudence, wisdom, circumspection, and worthy of God, and of that calling wherein they are called: and of such a walk there is a necessity; it "ought", it must be both on the account of God, it being his will, and for his glory, and the contrary would show great ingratitude to him; and on the account of the saints themselves, to adorn them, and their profession, and preserve them from shame and disgrace, to show their faith, and demonstrate their calling and election to others; and likewise on account of others, partly for the winning of some, by recommending in this way the Gospel to them, and partly for the bringing of others to shame and silence, who falsely accuse their good conversation. Now when the apostle, and those that were with him, were at Thessalonica, they gave these saints directions and instructions about their walk and conversation, to order it in such a manner as might "please God"; which is not to be understood of rendering their persons acceptable to God hereby, for the saints' acceptance with God is only in Christ the beloved; nor of their gaining the love and favour of God by such means, for the love of God is from everlasting, and is free, and sovereign, and does not arise from, or depend upon the holiness and obedience of men; or of making peace with God by such a walk, for peace is only made by the blood of Christ; but of doing those things, and in such a way God approves of: unregenerate men cannot please God, nor anything they do, because they are destitute of the Spirit of God, and are without Christ, and his grace and have not faith in him, without which it is impossible to please God; but what a believer does in faith, from a principle of love, in the name and strength of Christ, and to the glory of God, is approved of by God, and is acceptable to him through Christ, and for his sake; and there are many things of this kind, as prayer, praise, acts of beneficence to the poor, and indeed every good work and holy action: and inasmuch as they had been thus taught and instructed how to behave and conduct in their outward walk and conversation, they are entreated and exhorted to go on and abound in the work of the Lord:

so ye would abound more and more: that is, be more and more in the exercise of every grace, and in the discharge of every duty, making advances in holiness of life, and perfecting it in the fear of God. Beza's ancient copy, and another manuscript, as also the Alexandrian copy, and some others, add between the preceding, and this last clause, "as ye also walk"; and so the Vulgate Latin and Ethiopic versions seem to have read; commending them for their present and past walk and conversation, in order to persuade and encourage them to go forward.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1 Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.

Ver. 1. How ye ought to walk] Every good man is a great peripatetic, walks much. Christ also walks; so doth the devil, apostates, heretics, worldlings; but with this difference: Christ walketh in the middle, Rev 1:13; Rev 2:1; the devil to and fro, up and down, Job 1:7, his motion is circular, and therefore fraudulent, 1Pe 5:8. Apostates run retrograde, they stumble at the cross, and fall backward, Heretics run out on the right hand, worldlings on the left, Jas 1:14. Hypocrites turn aside unto their crooked ways, Psa 125:5. They follow Christ, as Samson did his parents, till he came by the carcase; or as a dog doth his master, till he meeteth with a carrion. The true Christian only walks so as to please God; his eyes look right on, his eyelids look straight before him, Pro 4:25. He goes not back, with Hezekiah’s sun, nor stands at a stay, as Joshua’s, but rejoiceth as a strong man to run his race, as David’s sun, Psa 19:5. Yea, he "shineth more and more unto the perfect day," as Solomon’s, Pro 4:18.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

In this chapter the apostle begins to remind them of their obligation of always striving to increase in virtue. Though he praises them through the whole epistle, he still thinks it necessary to warn them not to be surprised in uncleanness. He repeats what he had taught them before; first, that there is vengeance awaiting the workers of evil; and secondly, that the favour of God is the reward of those who deal with the brethren in simplicity, and preserve themselves from the defilements of the Gentiles. (St. Ambrose, Comment., on this place)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He descends to some particular duties about their walking, which he ushers in by a general exhortation in this first verse; wherein we may observe his style: he calls them brethren, and speaks to them with much condescension and earnestness, and in the name of Christ, &c. And the subject he insists on is their walking, the course of their life and conversation, which he describes by the rule of it,

as ye have received of us how ye ought to walk; he refers them to the directions he had given them about it as the rule; for he did in his ministry not only open gospel mysteries, but explain moral duties. And not only to walk in them, but to abound more and more, to press forward to a greater exactness and excellency in their Christian conversation. And he here useth motives:

1. From the Person in whose name he speaks to them, which is the Lord Jesus Christ; for he was but Christ’s minister and ambassador.

2. From the knowledge they had received of their duty, and therefore they could not plead ignorance.

3. Their walking as they had been instructed by him would please God.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Exhortation to Purity and Brotherly Love. The Second Advent

1. 'You are already walking in the right path. I want you to advance in it more and more.'

3, 4. Translate, 'For this is a thing willed by God, even your sanctification, that ye shall abstain from fornication (cp. Act_15:20), that each one of you should learn to win his body to a state of purity and honour.' Vessel] i.e. body. Some think the word means 'wife,' but this is not so likely.

5. Lust of concupiscence] RV 'passion of lust.'

6. Go beyond and defraud] RV 'overreach (mg.), and wrong' (i.e. by his sin). Any] should certainly be 'this.'

7. Better, 'For God called us not for uncleanness, but to be in a state of purity.'

Who hath also given] better, 'who is ever giving' (present tense).

This passage (1Th_4:3-8) contains in brief a statement of the Christian doctrine of purity. Impurity is, (1) (from the point of view of the man himself) a dishonouring of the temple of the Holy Ghost (1Co_3:16): since He takes up His abode in it, and since Christ has become incarnate, and the body is to rise again, we must honour the body, not defile it; (2) (from the point of view of our brothers and sisters) a violation of the law of love—a fraud and a cheat. Sins of the flesh were very lightly regarded by the heathen world.

9. Brotherly love] better, 'love of the brethren'; i.e. the special love to be shown towards all the members of the Church.

10. In all Macedonia] These words imply that there were other Churches there besides those of which we read in the Acts. They also show that these Churches were not isolated. The idea of a Catholic Church is growing.

11. Study] better, 'strive earnestly.' Religious excitement, especially in view of the expected coming of Christ, was a danger to the Thessalonian Church (2Th_3:12). It caused neglect of 'the duty of everyday.'

12. Work would give them, (1) respect in the eyes of their heathen neighbours (them that are without); (2) independence (Eph_4:28). Honestly] or, as we should now say, 'honourably.'

1Th_4:13 to 1Th_5:11. The Second Advent. The dead in Christ will rise before the living, and both alike will share in the life everlasting. But the time of the Advent is uncertain. Let us therefore watch and be sober.

13. Are asleep] better, 'are lying asleep.' The Thessalonians were anxious as to the part which those who had died in the Faith would take in the Second Advent, which was believed to be near at hand. Others] better, 'all the rest,' i.e. the heathen who, even if they believed in some sort of an existence after death, had no hope of immortality.

14. Which sleep in Jesus] better, 'that are fallen asleep through Jesus,' i.e. in communion with Him.

15. Prevent] better, 'be before,' i.e. the dead, about whom you are anxious, will be at no disadvantage at the Advent, so far as its blessedness is concerned.

16. Cp. Mat_24:30, Mat_24:31. At the Resurrection of the Just the dead will rise before the living: see 1Co_15:51-52 regarding the spiritual body.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

CONTENTS. With this chapter the second portion of the Epistle its practical application-commences. The apostle exhorts and entreats the Thessalonians to make progress in the Christian life, and to practice those commandments which, when he was with them, he gave them by the authority of Jesus Christ. God had called them to holiness and to the renunciation of their heathen practices. They must especially be on their guard against impurity, to which as Gentiles they were formerly so prone. He who rejected his injunctions rejected, not man, but God, whose commands they were. As they were already taught of God in the active practice of Christian love, so they must abound therein. They must not allow themselves to be led away by excitement, as if the day of Christ were at hand, but with quietness and honesty perform the duties of their earthly calling, and so commend the gospel to unbelievers. And with regard to their anxiety concerning the fate of their deceased friends, they were to be comforted by the thought that the dead in Christ would be no losers at the advent, but would rise first, and, along with the living, would be caught up to meet the Lord at his coming, and so they shall all be united in one holy fellowship with him.

Furthermore; literally, finally; for the rest introducing the closing or practical part of the Epistle. The apostle uses the same word elsewhere at the close of his Epistles. (comp. 2Co_13:1; Eph_6:10; Php_4:8; 2Th_3:1) Then; or rather, therefore; connecting this exhortation with the closing verses of the last chapter: In order that you may be established un-blamably in holiness at the coming of our Lord Jesus Christ, you must do your part, you must earnestly strive after holiness. We; to be restricted to Paul. Beseech you, brethren, and exhort you by the Lord Jesus; or rather, in the Lord Jesus; that is, in fellowship with him the sphere or element within which the apostle besought and exhorted the Thessalonians. He wrote as the organ or instrument of the Lord Jesus. That as ye have received of us. Paul here appeals to the exhortations which he gave them during his residence among them at Thessalonica. How ye ought to walk and to please God; how you ought to conduct yourselves so as to please God. The walking was the means of pleasing. The R.V, after these words, on the authority of manuscripts, adds, "even as ye do walk." So ye would abound more and more. The apostle acknowledges their Christian walking; they had already entered upon the road; their conduct was sanctified; but he exhorts them to abound therein with still greater care and fidelity.

HOMILIES BY T. CROSKERY. Vers. 1, 2.

The importance of living in harmony with the Divine will.

The practical part of the Epistle begins at this point.

I MARK THE AFFECTIONATE MANNER OF THE APOSTLE"S ADDRESS. "We beseech you and exhort by the Lord Jesus." He does not speak in the language of command, much less assume the air of a lord over God"s heritage, but meekly and affectionately in the way of entreaty. But there was all the force of authority in the very entreaty because it was grounded in the Lord Jesus as its source and element.

II THE IMPORTANT NATURE OF HIS REQUEST. "That according as ye received from us how ye ought to walk and please God, ye would abound yet more.

1. It is the duty of a minister to enforce moral duties as well as gospel doctrines. Scripture knows nothing of antinomianism except to condemn it. It is necessary for ministers to expound duty as well as doctrine.

2. It is possible to please God in holy walking. This does not imply that the saints" acceptance depends upon themselves, but that God is pleased with what a believer does in faith from a principle of love, in the grace of Christ, for the Divine glory. "The Lord taketh pleasure in his people." Even when our hearts condemn us, "he upbraideth not". (Jam_1:5)

3. It is necessary to increase in godliness. "So ye would abound yet more.

(1) The apostle recognizes their begun sanctification. The best texts add the words, "even as also ye walk.

(2) He enforces the necessity of making further increase in holy walking. There must be an "exercising of themselves unto godliness," a resolute "going on unto perfection" in the exercise of every grace, in the discharge of every duty, perfecting holiness in the fear of God". (2Co_7:1)

III ENFORCEMENT OF THE EXHORTATION. "For ye know what commandments we gave you by the Lord Jesus.

1. The apostles position was purely ministerial, for he merely delivered what he bad received from the Lord.

2. The moral duties he enjoins are based in the gospel of Christ, which supplies the motives to a full-hearted obedience. T.C.

HOMILIES BY B.C. CAFFIN Vers. 1, 2.

Exhortation.

ST. PAUL"S AFFECTIONATE IMPORTUNITY.

1. He beseeches. He has finished the personal part of his letter; he has told them of his love, his constant remembrance of them, his prayers for them, his thanksgiving; he has reminded them of the close spiritual ties which bound them to him. Now he beseeches them to persevere. He knows the exceeding difficulty of maintaining a Christian life in this sinful world; he knows the momentous issues that depend on perseverance; he loves his converts with an intense love; therefore he beseeches. (comp. 2Co_5:20) He uses all means of persuasion in turns. Now he commands, now he beseeches. Sometimes entreaty is more prevailing than commandment, gentleness than authority. No qualities are more important in the work of the ministry than a genuine love for souls, a real and evident anxiety for the spiritual welfare of our people. St. Paul beseeches; it is an example to all Christian ministers.

1. He exhorts them in the Lord Jesus. Christian people need all manner of encouragement, comfort, exhortation. That exhortation prevails which is in the Lord Jesus. His presence, his grace, himself, is the sphere of the Christian"s spiritual activity. He who lives habitually in "that fellowship

2. which is with the Father, and with his Son Jesus Christ," is best able to lead others to God and heaven. For he who hath the Son hath life. The Lord Jesus is the Life; and he who hath that life himself, hath from the life that abideth in him the warmth, the fervor, the holy enthusiasm, without which religious exhortation has no power, no reality. "In the Lord Jesus." Mark how frequently those words, "in Christ," "in the Lord," are on the lips of St. Paul. It is a constant formula with him. But it is a formula full of life, full of holy meaning. "Not I, Christ liveth in me.

3. He reminds them of his former teaching. He had given them a charge, and that through the Lord Jesus. He had received of the Lord that which he delivered unto them. The commandments were not his; they were the commandments of Christ. He had received them from Christ; and through Christ"s appointment, guidance, presence, he delivered them to the Thessalonians. He appeals to their recollection. They knew them; they had the knowledge; that knowledge involves a deep and solemn responsibility. The Lord tells us in the Gospel of the condemnation that hangs over the careless servant who knew his Lord"s will, and prepared not himself, neither did according to his will. Hence the force of the apostle"s words, "Ye know." Much had been given to them, much would be required. It is a warning to be always remembered, to be urged constantly upon ourselves, upon those who are brought in any way under our influence. "Ye know." Knowledge, if it issue in obedience, is exceeding precious; knowledge without obedience involves an awful danger. "Ye know;" therefore we must use that knowledge, that precious talent entrusted to our keeping. The tremendous alternative lies before us the blessed words, "Welt done!" or the sentence that fills the heart with shuddering awe, "Thou wicked and slothful servant!

4. He urges them to continual progress. He had taught them how to walk and to please God. The subject of his practical teaching was how to walk, not how to talk. They must walk in the Spirit, he had told them; their daily life in all its details and circumstances must be guided by the promptings of the Holy Spirit. "Speak, Lord; for thy servant heareth," is the key-note of the true Christian life. Thus living they would please God. To please God is the highest Christian ambition; the consciousness of pleasing him is the highest Christian joy. But walking implies progress. Standing still is dangerous; it must issue in backsliding. They must go on from strength to strength; they must forget those things that are behind, and press on to those that are before. The grace of God abounds; it is without limit. He giveth to all men liberally, and upbraideth not. So must the Christian abound more and more in the exercise of the graces communicated to him by God; he must work the works of righteousness with ever-increasing energy, as the grace of God more and more fills his heart.

LESSONS.

1. Do all things in the Name of the Lord Jesus; learn by experience the meaning of those deep words, "in the Lord.

2. Remember that knowledge implies responsibility.

3. Strive to maintain continual progress in all Christian graces, in faith, hope, love, humility, patience. B.C.C.

HOMILIES BY R. FINLAYSON Vers. 1-5.

Sanctification.

With this chapter commences the hortatory part of the Epistle.

I EXHORTATION TO ADVANCE IN ACCORDANCE WITH WHAT HAD BEEN DELIVERED TO THEM OF THE DIVINE WILL. "Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk, that ye abound more and more." The announcement which is made by "finally" of the close of the Epistle is to be taken as meaning that the remaining part is to be taken up with that which is now introduced. There is a natural transition from the prospect of being unblamable in holiness, with which the personal part of the Epistle ends, to this hortatory part. The exhortation is very affectionate in tone. The Thessalonians are addressed as brethren. And there is not the simple form, We exhort you," but it is preceded by a less frequent form (only once used by Paul beyond these Epistles to the Thessalonians), "We beseech you," which is the language in which friend earnestly presses home a request on friend. "We exhort you" is more the language in which a teacher earnestly presses home duty on his hearers. "We exhort you" is, moreover, defined and heightened by the addition of the words "in the Lord Jesus." The three Christian teachers found the element of their exhortation, net in themselves, but in him who, as Savior, has a right to rule all lives. It is implied that the tone of Christ toward us is that of earnest exhortation, in which he perfectly reflects God; for it is said, in 2Co_5:20, that God exhorts, which should have been the translation there. There had been delivered by the teachers to the Thessalonians the knowledge of the true God, and, as they had formerly sought to please their false deities, so, when they came to the knowledge of the true God, it became their duty to please him. There had also been delivered to them how they ought to walk and to please God, i.e. to say, tiffs had been presented to them in considerable detail, so that they could readily follow the course of life that was pleasing to God. To their credit it could be said that they were following in their God-pleasing course, and what is pressed home on them is, that they should abound more and more in it. "The Lord make you to abound," is language which has already been used; and this exhortation to abound more and more, which recurs in the tenth verse, may be said to be the watchword given to the Thessalonians. However much we have walked and pleased God, we have not done it enough. Let us abound more and more in the course that is pointed out to us in the Bible as pleasing to God.

II APPEAL TO THEIR MEMORY IN CONNECTION WITH WHAT HAD BEEN DELIVERED TO THEM OF THE DIVINE WILL. "For ye know what charge we gave you through the Lord Jesus." There is not a happy change made from "commandments" in the old translation to "charge" in the revised translation here. There is an obscuring of the idea, which is that the Divine will has been delivered in the form of commandments. There were the ten commandments of the moral Law. These, possessed by the Israelites, placed them far in advance of the heathen around them. Coming out of heathenism, it would be a great boon to the Thessalonians to have these fixed in their memory. Presented along with Christian considerations, they would become Christian commandments. There were other Christian commandments, of which we have examples toward the close of the Epistle, which would be reiterated and reinforced until they also were fixed in the memory. In these commandments Paul and Silas and Timothy were only the medium of delivery. Given by the authority of the Lord Jesus, they were to be regarded as his commandments. These being now to be referred to, they are indirectly asked to call them to mind.

III PURPORT OF THE DIVINE WILL.

1. Generally. "For this is the will of God, even your sanctification." It was affirmed by William of Ockham that "if God had commanded his creatures to hate himself, the hatred of God would ever be the duty of man." It was a violent supposition to make of him, whose will is absolutely wedded to holiness, and who can only command his creatures to be holy. The will of God is here said to be our sanctification. This is a word which is very often used in a passive sense. "Sanctification is the work of God"s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin and live unto righteousness." The Greek word here has, however, the active sense. The way in which we are actively to advance the work of our sanctification, is by yielding up our will to the will of God in all that he requires of us from moment to moment. "By abounding more and more in the course that is pleasing to God, we shall more and more die unto sin and live unto righteousness, more and more be made according to the Divine idea, from our inmost life to its most outward manifestation.

2. Particularly.

(1) Fornication. "That ye abstain from fornication; that each one of you know how to possess himself of his own vessel in sanctification and honor, not in the passion of lust, even as the Gentiles which know not God." This is one of the commandments in which the Divine will finds expression. In 1Co_7:2 marriage is put forward as the remedial course against fornication. The form here is, that there can be the possession of a wife in consistency with sanctification and honor. This is put in favorable contrast with another possession belonging to Gentilism, possession in the passion of lust, i.e. in which the morbid sensual desire acquires the force of a passion. The fact of fornication being so rife in the Gentilism with which they were surrounded, and out of which they had lately come, is the reason why the Thessalonians are specially guarded against it. What was to be accounted for in the Gentiles by their ignorance of God, was not to be excused in them who had been blessed with the knowledge of God.

(2) Adultery. "That no man transgress, and wrong his brother in the matter." This sin is not named, but only that mentioned in which it differs from the preceding. Being an overreaching and wronging, not a neighbor, but a Christian brother, in the matter involved, it is "doubly flagitious.

IV WARNING. "Because the Lord is an Avenger in all these things, as also we forewarned you and. testified." In Ephesians the warning is, "Let no man deceive you with empty words: for because of these things cometh the wrath of God upon the sons of disobedience." In Colossians it is similar: "For which things" sake cometh the wrath of God upon the sons of disobedience." The idea here is that the Lord is Avenger in all the things that have been referred to. "For the Father judgeth no man, but hath committed all judgment unto the Son." As Judge, he is to be thought of as Righter between man and God. When men give themselves up to sensuality, God has a controversy with them. And, by appeal from God against men, Christ comes in as Righter in the controversy, to vindicate the holy character of his Father"s laws, to punish for the unholy use of his Father"s gifts. From the immediate context we are also led to think of Christ as Righter between man and man. He is the Righter of the slave who is trampled upon without pity by his unlawful owner. He is the Righter of the man who has the purity and peace of his house invaded by the adulterer. When with the Thessalonians, the teachers had made this their teaching clear. In view of judgment they had warned them, and solemnly testified to them, that these things would not go unpunished.

V THE HOLY OBJECT OF THEIR CALLING. "For God called us not for uncleanness, but in sanctification." The thought is similar to what is expressed in the third verse. There is this difference, that the will of God there is here connected with a historical point. Let them remember the great turning-point from heathenism to Christianity. Then God graciously called them in the gospel of his Son. And to what did he call them? It was not to a life of uncleanness, but, in keeping with the holy life of Christ, in keeping with the holiness of God vindicated on the cross, it was to find the sphere of their calling in the pursuit of holiness.

VI THE REJECTER. "Therefore he that rejecteth, rejecteth not man, but God, who giveth his Holy Spirit unto you." This is drawn as a conclusion from the object of their Christian calling. There is not singled out an actual rejecter among the Thessalonians. But, should such a rejecter arise among them, let it be known that he is not a rejecter of man in his interests and rights, but a rejecter of God, who has laid down laws and limits for his creatures. He is especially a rejecter of God, who gives, to those whom he has called in Christ, his Holy Spirit. Sanctification is pre-eminently the Holy Spirit"s work. And for any of them to indulge in the sins referred to, would have this as its gravest condemnation, that it was a thwarting and grieving of the Spirit in his holy strivings. R.F.

HOMILIES BY W.F. ADENEY

Ver. 1.

Christian progress.

This verse introduces a series of practical exhortations by an urgent entreaty to general Christian progress. The details of conduct must be considered. But the spirit and character of the whole life are of primary importance. First see to the health of the whole tree; then prune and train the several branches.

I THE GREAT OBLIGATION OF CHRISTIAN PROGRESS.

1. It requires a full, round development of spiritual graces. It is not satisfied with a shrunken, shriveled life of the soul. The meager Christianity of those who are only concerned with the minimum requirements of religion is foreign to the very nature of a true spiritual life. This should abound; it should overflow; it should be developed in all directions. A one-sided life is maimed and marred, however advanced it may be in a particular direction. We should aim at completing the circle of graces. This is what is meant by being "perfect.

2. It proceeds by gradual growth. We are to abound "more and more." The, attainment which is respectable today will become despicable if it is not exceeded to-morrow. The growth is double a greater achievement according to our present capacities and an enlargement of those capacities. The precious wine rises higher in the vessel; and the vessel itself expands.

II THE DISTINCTIVE CHARACTERISTICS OF CHRISTIAN PROGRESS.

1. It consists in conduct. We are required to grow in knowledge. But this is not the most important form of spiritual progress. It has come about, unfortunately, that the phrase "advanced Christianity" stands for a certain doctrinal movement. It should be chiefly used for moral and spiritual progress. The great advance is to be in the walk and conversation of life the daily, normal conduct.

2. It is guided by knowledge. St. Paul exhorts his readers to abound more and more in the conduct which follows his directions, "As ye have received of us." This progress is not to be according to our own fancied ideal of perfection. It is in pursuit of clear duty, and that duty is declared in Christian teaching.

3. It is grounded on previous experience. In the Revised Version we read the addition, "even as ye do walk." Future progress depends on our present position. We must not be always laying a new foundation. The Christian life is not a series of revolutions. Because more is required of the Christian, the good already attained is not ignored.

4. It aims at pleasing God. Thus it is characterized by a regard for the will of God. It is not satisfied with reaching any human standard. It is required to be pure, true, and spiritual.

III THE STRONG INDUCEMENTS TOWARDS CHRISTIAN PROGRESS.

1. They are urged with personal appeals. St. Paul beseeches and exhorts. He appeals to the brotherhood of Christians and its tie of mutual affection between himself and his readers.

2. They are centered in regard for Christ. "By the Lord Jesus Christ." This is a sort of adjuration. The close relation of the Christian to Christ is his grand motive for striving after true progress. The grace of Christ supplies the power; the love of Christ brings the obligation. By all that he is to us we are urged to be worthy of him in an even richer and fuller Christian life. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

More and more - It is not enough to have faith, even so as to please God, unless we abound more and more therein.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Warning Regarding Various Sins.

Concerning concupiscence:

v. 1. Furthermore, then, we beseech you, brethren, and exhort you by the Lord Jesus, that, as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.

v. 2. For we know what commandments we gave you by the Lord Jesus.

v. 3. For this is the will of God, even your sanctification, that ye should abstain from fornication;

v. 4. that every one of you should know how to possess his vessel in sanctification and honor;

v. 5. not in the lust of concupiscence, even as the Gentiles, which know not God.

It is a wise pastor that can make a cordial commendation precede a necessary correction. The report of Timothy had, in general, been very favorable, but he had not withheld from the apostle the fact that certain abuses stood in need of correction. But Paul’s tone of cordial affection does not change: Moreover, now, brethren, we beg you and beseech in the Lord Jesus that, as you have accepted of us how you should lead your lives and please God, even as you have led them, that you excel still more. The apostle here opens the hortatory part of his letter, basing its admonitions and warnings entirely upon the doctrine which he had just laid before them in such an appealing way. It is in this sense that he calls the Thessalonian Christians brethren, that he begs them, that he entreats them in the Lord Jesus, on the basis of whose redemption and for whose sake all Christians endeavor to lead such lives as are in conformity with their calling, such lives as will please the Lord. There is not a hint of faultfinding in the entire passage. It is not a new burden which the apostle is trying to lay upon their unwilling shoulders; he is merely reminding them of instructions which they had received from him and from his fellow-laborers. Those instructions included also apostolic advice as to how they should conduct themselves in harmony with the obligation resting upon them as Christians, in order to please God. The Thessalonians had learned from the apostle and his companions in just what way they should conduct themselves in the various situations and exigencies of life, just how they should arrange their lives in the light of the Word of God. St. Paul willingly concedes and praises the fact that they had been willing to accept and follow instructions, that they were, on the whole, leading Christian lives. Since, however, a Christian is always in the making and never attains to ultimate perfection in this life, therefore the apostle begs and entreats that they should aim to excel ever more in their Christian life.

Paul now substantiates his admonition: For you know what instructions we gave you on the authority of the Lord Jesus. The instructions or commandments concerning their sanctification had not been given by Paul at random or according to his own ideas, but on the authority of Christ, and therefore these injunctions were in full force for all times. With all these facts the Thessalonian Christians were fully familiar, and more, the apostle had commended their willing obedience to the Word which had been preached in their midst, chap. 2:13. Without further argument, therefore, he now refers to the summary of the doctrine concerning their sanctification: For this is the will of God, your sanctification, that you desist from fornication, that every one of you know that he should get his own vessel in sanctification and honor, not in the passion of lust like also the Gentiles that do not know God. This is God’s will, not His entire good and gracious will toward the Thessalonian Christians, but that part to which their attention needed to be drawn at this time, a point in which they should excel more and more. It is God’s will that the Christians should grow in sanctification, that they should flee from sin more and more, that they should consecrate themselves to Him, that they should walk in newness of life. Paul’s specific warning concerns the sin of fornication, of intercourse outside of holy wedlock. To this sin the converts at Thessalonica were exposed, partly on account of the filthy heathen cult which was practiced there, partly on account of the fact that there was always danger of becoming tainted with licentiousness in a large seaport. The Christians must abstain, desist, from such sexual impurity, they must flee from its contaminating influence. For, as they know, the only way in which the desire for procreation should find its expression should be in this way, that everyone have his own wife, that marriage be entered upon in sanctification, with due propriety, as a Christian duty and vocation, and in honor, Col 2:23; 1Pe 3:7, with the proper regard for the wife as an heir of salvation, or at least as standing high above all beasts, with a full sense of the moral dignity of the relationship. All sinful abuse, all carnal excesses, are excluded by this plain statement of the apostle. And he emphasizes his meaning by a disgusted reference to the passion of lust such as was found among the Gentiles that did not know God. Marriage was not instituted for the gratification of wild and untamed passion; such behavior characterizes people that are without all reverence toward God, whom they do not know, and for whose will they do not care. Christians will be careful to lead a chaste and decent life in word and deed also in the married state.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

1Th 4:9-12

Turning now, and as it were, with a sense of relief from warnings against impurity and covetousness, but still keeping in view the aim of his whole exhortation, viz., "the will of God, even your sanctification," the Apostle resumes the subject of brotherly love. The cultivation of the Christian graces is the best safeguard against any relapse on the part of believers into the besetting sins of the Gentile world. It is here said that the Thessalonian Christians abounded in the grace of love. It was their crown of glory.

I. Their love had a wide sphere for its activity. All their brother Christians throughout the whole of Macedonia had been revived and comforted by it. Paul learned this, doubtless, from Timothy’s report. But what form did this brotherly intercourse assume? Possibly the circulation of Luke’s Gospel, in whole or in part, to which honourable work Thessalonica appears to have been directly called. But this brotherly love also manifested itself in pecuniary assistance rendered to those who were in want. The hearts of many brethren in Macedonia were blessing their benevolence.

II. None the less, Paul wrote to them, "But we beseech you, brethren, that ye increase more and more." Their brotherly love was to show its life in continuous growth. There can be no halting-point in this, or in any other Christian grace.

III. Idleness is a foe to all growth in grace. Spenser speaks of "sluggish idleness, the nurse of sinne." It is the very cancer of the soul. Activity, on the other hand, if it be in the line of duty, even means progress. God helps the worker, and looks after him. The Christian must be ever ready to assist others, but he must never be ready unnecessarily to be assisted by others. Others’ needs he must recognise as his own special burden, but his own special burden he is not to be eager to put on others.

J. Hutchison, Lectures on Thessalonians, p. 150.

1Th 4:10

Christian Growth.

I. In what are we to increase? There is little or no advantage in the increase of some things. It but increases our danger, and, adding to our cares, lays weightier burdens on the back of life. More riches will certainly not make us happier; and perhaps, paradoxical as it may sound, they may not even make us richer. Nor is the increase even of wisdom, though a higher and nobler pursuit, without its own drawbacks. It is harder to work with the brain than with the hands; to hammer out thoughts than iron. It is not increase of these things at which the text calls us to aim; but of such riches as makes it less difficult, and more easy, to get to heaven; of the wisdom that humbles rather than puffs up its possessor. It is the increase of those spiritual endowments which are catalogued by St. Paul as being the fruits of the Spirit.

II. How are we to increase in these? (1) We are to increase equally. All our graces are to be cultivated to the neglect of none of them. If one side of a tree grows, and the other does not, the tree acquires a crooked form, is a misshapen thing. Analogous in its results to this is the unequal growth of Christian graces. The finest specimen of a Christian is he, in whom all the graces, like the strings of an angel’s harp, are in most perfect harmony. (2) We are to increase constantly. Slow and silent growth is a thing which you can neither see nor hear; while the higher a believer rises, his ascent becomes not more difficult, but more easy, he never reaches a point where progress ceases. Begun on earth, it is continued in heaven; the field that lies before us, stretching beyond the grave, and above the stars, illimitable as space, and endless as eternity. (3) We are to make efforts to grow. While all our hopes of salvation centre in the cross of Christ, and all our hopes of progress hang on the promised aid of the Holy Spirit, let us exert ourselves to the utmost, reaching forth to higher attainments, and aiming at daily increase in every holy and Christian habit.

T. Guthrie, The Way to Life, p. 264.

1Th 4:10-11

I. In what forms must we labour to advance Christ’s Kingdom? In age after age the saints of God have possessed their souls in joy and patience, not gadding about as busy-bodies or other people’s bishops, but doing quietly their humble duty, and spending peacefully their holy lives. It has never, in any age, been possible for God’s servants to look round them without sorrow. Is there any consolation under this state of things? There is this consolation, that in spite of ourselves, and in spite of our traditional theology, we are driven to trust and hope in God, that He did make the world, and He who made it will guide. Man must do his duty, but man cannot do the work of Providence, and therefore he must wait in quietness and hope. When Saint Francis of Assisi was troubled and disquieted about the great Order which he had founded, and into which the elements of evil began early to intrude, he dreamed that God came to him in a vision of the night, and said, "Poor little man, why dost thou trouble thyself? Thinkest thou not that I am able, if I will it, to protect and keep thy Order?"

II. Let us, then, as our help against morbid anxiety, leading, as it so often does, to spurious excitement, let us remember always that the world is in God’s hands, not in the devil’s, and not at all in ours; and further, that things may not be so bad as they seem to us. If you ask me what you are to do, I answer, Join in any part of Christ’s work, so wide, so blessed, so truly humble. Choose it wisely; join in it heartily; let there be no single life among you which is a life of mere easy self-indulgence, but let every life be consciously dedicated to the service of others, and ready to make sacrifices for their good. Keep your own consciences free from the stain of shame of having added to the world’s guilt and misery by the greed of your selfishness, by the baseness of your passions, or by the bitterness of your hate. Show thus actively and passively that you fear God, and love your brother-man, and you may be doing infinitely more, and infinitely more blessed and permanent work for Christ than if you took on yourself to teach, it may be, before you have ever learned, or with loud prolamations of your own conversion set up yourself as a blind leader of the blind. Remember that the vast majority of Christians are simply called to do their duty in the state of life to which God has called them.

F. W. Farrar, Christian World Pulpit, vol. xxii., p. 33.

References: 1Th 4:10, 1Th 4:11.—H. J. Wilmot-Buxton, Waterside Mission Sermons, No. 13. 1Th 4:11.—A. Craig, Christian World Pulpit, vol. xiv., p. 330; W. Dorling, Ibid., vol. viii., p. 120. 1Th 4:11, 1Th 4:12.—W. Braden, Ibid., vol. ix., p. 33; Homilist, 3rd series, vol. viii., p. 99. 1Th 4:13.—Preacher’s Monthly, vol. viii., p. 275; Homiletic Quarterly, vol. ii., p. 232.

1Th 4:13-14

The Sleep of the Faithful Departed.

St. Paul, in the text, speaks of the saints unseen as of those that "sleep in Jesus"; and Christians are wont to call their burial-grounds cemeteries or sleeping-places, where they laid up their beloved ones to sleep on and take their rest. Let us therefore see why we should thus speak of those whom we call the dead.

I. First, it is because we know that they shall wake up again. What sleep is to waking, death is to the resurrection. It is only a prelude, a transitory state ushering in a mightier power of life; therefore death is called sleep, to show that it has a fixed end coming. It is a kindly, soothing rest to the wearied and world-worn spirit: and there is a fixed end to its duration. There is a waking nigh at hand, so that the grave is little more than the longest night’s sleep in the life of an undying soul.

II. Again, death is changed to sleep, ’because they whom men call dead do really live unto God. When the coil of this body is loosed death has done all, and his power is spent; thenceforth and for ever the sleeping soul lives mightily unto God.

III. And once more, those whom the world calls dead are sleeping, because they are taking their rest. Their rest is not the rest of a stone, cold and lifeless, but of wearied humanity. They "sleep in Jesus." Theirs is a bliss only less perfect than the glory of His kingdom when the new creation shall be accomplished. Consider a few thoughts which follow from what has been said. (1) We ought to mourn rather for the living than for the dead. The passing of the soul is awful even to the saints. Wherefore let no man weep for the dead; that awful change for them is over. They have fulfilled their task, ours tarrieth. (2) It is life, rather than death, that we ought to fear. For life and all it contains—thought and speech and deed and will—is a deeper and more awful mystery. Let us fear life and we shall not be afraid to die; for in the new creation of God death walks harmless.

H. E. Manning, Sermons, vol. i., p. 308.

References: 1Th 4:13, 1Th 4:14.—Clergyman’s Magazine, vol. ix., p. 278; Homilist, 3rd series, vol. ii., p. 390.

1Th 4:13-15

The Apostle now turns to speak of Christian hope. It is a transition to a new and all-important theme—the hope of the Christian in regard to the saints at the second coming of their Lord. The coming of the glorified Saviour is, as it were, the red thread running through the whole tissue of these two epistles. It is more or less prominent in all its parts, giving the whole its colouring and plan.

I. The Gospel has revealed to man the immortality of the soul, the resurrection of the body, and the re-union in Heaven of long-divided hearts. The Apostle thus exhorts believers to cherish feelings in regard to departed friends of a far different kind from those which took gloomy possession of heathen breasts. Christ’s people are "as sorrowful, yet alway rejoicing." The eye of their faith can see the bright light in the cloud of even the heaviest earthly trial. They do not refuse to shed tears, but they also do not refuse to dry them at their Saviour’s bidding.

II. The Apostle gives one reason why Christian sorrow in presence of death is to be different from that of the others. It lies in the threefold repetition in this passage of the word "asleep," as applied to the Christian dead, a figure possibly suggested here by our Lord’s own parable of the ten virgins, the imagery in both passages being the same. It was generally thought among the Thessalonian Christians that at the Lord’s second and glorious coming, the departed saints—the resurrection not having then taken place—would not have a share in the peculiar joys of meeting with Him, and greeting Him on His return to earth. That joy, they thought, would only be shared in by the living. The Apostle bids them not be sunk in sorrow about their absent friends. If these had been among those on earth who had clung through reproach to the crucified One, they would assuredly not be torn from His fellowship when He came in glory. They are not severed from their Lord now; they cannot be severed from Him when He comes again.

J. Hutchison, Lectures on Thessalonians, p. 163.

Reference: 1Th 4:13-18.—Preacher’s Monthly, vol. iii., p. 273.

1Th 4:14

The Intermediate State.

I. Where are the saints? and what are they doing? And the Spirit answers, they "sleep in Jesus." Now you must not for a moment understand this expression as though it meant that the spirits of the sainted dead are passing the interval, till the resurrection, in a state of unconsciousness or inactivity. The idea is utterly abhorrent alike to feeling, to reason, and to Scripture. For we can conceive no idea of soul but in the motion of thought and feeling. A soul without consciousness is a contradiction in terms. Even here thought never ceases; nor is it possible that God would have been at such amazing pains to make and remake a being for His glory and then consign that being for thousands, it may be, of years, to a condition in which he cannot glorify Him. And St. Paul himself speaks conclusively, at the beginning of his Epistle to the Philippians, when he compares and balances those two things—to remain for the Church’s sake, or to die and be with Christ. Now it would be no question of balance at all if he did not expect assuredly to be consciously happy with Christ; for then to remain and serve the Church, would it not be unquestionably better than to be passing that same period in a useless and joyless suspension of all life and power?

II. Let us follow, if we may catch a glimpse of, the untrammelled spirit. The word of God is distinct that it is passed into Paradise—"To-day shalt thou be with Me in Paradise"—by which we are to understand, not heaven—Elijah only of all the saints is said to have gone to heaven, and that, it may be, because his spirit was never separated from his body—but we are to understand some happy place (the word means garden, and associates itself therefore in the mind with the first Eden) where the separate spirits of the just are with Jesus, awaiting His second coming and their bodies, after which they are to enter into that final and perfect glory, which we call heaven. For neither they without us, nor we without them, shall be made perfect; but all the people of God, of every age, will go into heaven together. Till then, we are instructed to believe that the souls of the faithful "sleep in Jesus"—the word may mean with Jesus, or more strictly, through Jesus—in Paradise.

J. Vaughan, Fifty Sermons, 1874, p. 55.

References: 1Th 4:14.—Christian World Pulpit, vol. i., p. 472; Ibid., vol. xxii., p. 308; Clergyman’s Magazine, vol. ii., p. 213; Spurgeon, Morning by Morning, p. 181. 1Th 4:16.—J. Vaughan, Children’s Sermons, vol. vi., p. 106.

1Th 4:16-18

The Apostle draws aside yet more the curtain of futurity. He increases and confirms the comfort which "by the word of the Lord" he offers to believers, by revealing additional truth about the resurrection day. "For the Lord Himself shall descend from Heaven with a shout." There are three accompaniments of His coming. (1) A shout, an authoritative shout, one that indicates command. "Behold the Bridegroom cometh: go ye out to meet Him." Here we have the very command which, once uttered, must be obeyed: the command which not only musters the retinue of angels and glorified saints, but also summons all men, of every age and race, to meet their God. (2) "The voice of the archangel." Angels have been ready and will be again. Christ’s ministering spirits. In regard to the voice of the archangel here, Scripture gives us no hint. It may be the shout of command caught up by him from the lips of the Lord Himself and repeated to the gathering hosts. (3) "The trump of God." Under the old dispensation there is special prominence assigned to the trumpet as an instrument consecrated to religious uses. The last trump will call together the rejoicing saints into the heavenly Sion. It will be a signal of weal or woe, according to the character of those who hear. It is worth while appending Bishop Alexander’s note on 1Th 4:16:—"Of all the solemn associations connected with the verse, few can surpass the following, recorded in many of the foreign papers of the day: At the earthquake of Manilla, the cathedral fell upon the clergy and congregation. The mass of ruin overhead and around the doomed assemblage was kept for a time from crushing down upon them by some peculiarity of construction. Those outside were able to hear what was going on in the church, without the slightest possibility of clearing away the ruins or of aiding those within, upon whom the building must evidently fall before long. A low, deep bass voice, doubtless that of the priest officiating, was heard uttering the words, ’Blessed are the dead that die in the Lord.’ As this sentence came forth the multitude burst into a passion of tears, which was soon choked. For some deep groans issued from within, apparently wrung from the speaker by intense pain, and then the same voice spoke again in a calm and even tone, as if addressing a congregation, and all heard the words, ’The Lord Himself shall descend from heaven with a shout, with the voice of the archangel and with the trump of God, and the dead in Christ shall rise first.’" An incident of this kind shows us how, in every age of the Church’s history, and in circumstances of the most awful extremity, the comfort which the Apostle offers to the Thessalonians has in no way lost its power.

J. Hutchison, Lectures on Thessalonians, p. 176.

References: 1Th 4:16-18.—Homilist, 3rd series, vol. iv., p. 260. 1Th 4:17.—Spurgeon, Sermons, vol. xxiii., No. 1374; Ibid., Morning by Morning, p. 345; Preacher’s Monthly, vol. viii., p. 364; Homilist, 2nd series, vol. i., p. 94.

1Th 4:18

Personal Identity in the Resurrection.

I. The context states the identity of the saint after the resurrection and before it. We shall be the same persons hereafter that we are here. It is a very true and simple thing to say, and yet if we think of it, it includes a truth that throws a wonderful light on the future state of the saint, and answers many of the questions which a devout curiosity naturally asks concerning the future. The identity of the saint here and hereafter, as one and the same person, is involved in the phrase that we shall be raised again. We, not other beings in our name and place, but we, in our actual personal identity, shall be raised to life again at the last day. (1) Our bodies will be the same. I do not say materially the same, and that the very identical atoms which compose our frame of flesh now will compose our frame then. For we are told that these are always changing, and are never quite the same two hours together. (2) Our mental and moral selves will be the same. Whatever is part of our being will survive in a higher state. We shall be ourselves still. We shall be ever with the Lord.

II. From this follows, I think, without a doubt, the truth of mutual recognition and of society in the better world. Sociability is of God, and will be, I believe, a new channel through which we shall enjoy Him. It is our sinfulness, and our sinfulness alone, that ever sets our love to each other, and our love to God in opposition. They will be harmonised in heaven, when both the body and the soul will be pervaded, penetrated with God, and every feeling, every affection, every thought, will be a new revelation of His glory. The Apostle does not say, I shall be ever with the Lord, or you, singly and individually, but we. He is writing to converts, for whom he expresses the tenderest affection, and to whom he says, "Ye are our glory and joy"; and can the idea of their society have possibly been absent from his mind, when he wrote the words, "we shall be ever with the Lord"?

E. Garbett, Experiences of the Inner Life, p. 288.

References: 1Th 4:18.—G. Prothero, Church of England Pulpit, vol. i., p. 249. 1Th 5:1.—F. W. Farrar, Ibid., vol. xiv., p. 85.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

In these words, we have a general exhortation given to the Thessalonians, that, according to the doctrine and injunctions formerly given them for a holy conversation suitable to the gospel, they would make it their care and endeavour to abound more and more in the exercise of piety, and outstrip themselves in doing their duty toward God and one another; We beseech you, brethren, and exhort you by the Lord Jesus, &c.

Where note, 1. With what great condescension and earnestness St. Paul applies himself to them; he styles them his brethren, and exhorts and beseeches them. The ministers of Christ must not only be teachers, but beseechers also, meekly and affectionately entreating persons to be kind to themselves, and comply with their present duty.

Yet observe, 2. With what authority he backs his entreaty; he beseeches and exhorts by the Lord Jesus, that is, in the name of the Lord Jesus, and by his authority, and for his sake; so that he that despiseth the gentle exhortations of Christ’s ministers, despiseth not men, but God; as the authority of a prince is despised, when his messages by his ambassadors are rejected.

Note, 3. The general and comprehensive duty which they are exhorted to, namely, to walk so as to please God in their daily conversation, to be found in the practice of all the duties and virtues of a good life.

Where note, that St. Paul, in the course of his ministry, did not only explain and unfold gospel mysteries but urge and enforce moral duties: Ye have received of us how ye ought to walk. This must be a minister’s care, to acquaint his people, that as the privileges of Christianity are very great, so the duties it requires are strict and exact; and those which we call moral duties, are an integral part of our religion; he that is not a moral man, is no Christian; let us preach and press second-table duties, with arguments drawn from the first, namely, that they performed in humble obedience to the command of God, and with a single eye at the glory of God, and from an inward principle of love to God, and then we can never preach up morality too much, nor our people practice it too much.

Observe, lastly, the apostle exhorts them to abound more and more, that is, in grace and holiness; Christians are to be thankful for, but not satisfied with, their present measures of grace received; God allows us liberty to enlarge our desires after an abundance of his grace: and happy is it where there is found a holy covetousness going along with the grace of God, as there is an insatiable covetousness going along with the gold and treasure of this world: this, says the apostle here, will please God, when ye abound more and more.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk,--that ye abound more and more . [The first part of this Epistle was retrospective and historical. In it Paul fully revived the spirit of love which had existed between him and these Thessalonians. This he did that this second part, which is prospective and hortatory, might be made more effective. "Finally" is the word with which Paul customarily introduces the closing part of his Epistles ( 2Co_13:11 ; Eph_6:10 ; Phi_4:8 ; 2Th_3:1 ). The word "then" connects this chapter with the close of the third chapter, showing that what Paul now says is spoken that the Thessalonians may be blameless at the Lord's coming. "In the Lord Jesus" shows that Paul wrote as the organ or instrument of the Lord. In the phrase "ye do walk" Paul concedes their virtue that he may water it and increase it.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

1 Thessalonians Chapter 4

The apostle then turns to the dangers that beset the Thessalonians in consequence of their former habits (and which were still those of the persons that surrounded them), habits in direct contradiction to the holy and heavenly joy of which he spoke. He had already shewn them how they were to walk and to please God. In this way he had himself walked among them. (1Th 2:10) He would exhort them to a similar conduct with all the weight that his own walk gave him, even as he would desire their growth in love according to the affection he had for them. (Compare Act 26:29) It is this which gives authority to the exhortation, and to all the words of a servant of the Lord.

The apostle takes up especially the subject of purity, for the pagan morals were so corrupt that impurity was not even accounted to be sin. It appears strange to us that such an exhortation should have been needful to such lively Christians as the Thessalonians; but we do not make allowance enough for the power of those habits in which persons have been brought up, and which become as it were a part of our nature and of the current of our thoughts, and for the action of two distinct natures under the influence of these, though the allowance or cultivation of one soon deadens the other. But the motives given here shew upon what entirely new ground, as regards the commonest morality, Christianity places us. The body was but as a vessel to be used at will for whatever service they chose. They were to possess this vessel instead of allowing themselves to be carried away by the desires of the flesh; because they knew God. They were not to deceive their brethren in these things, [6] for the Lord would take vengeance. God has called us to holiness: it is with Him that we have to do; and if any one despised his brother, taking advantage of his feebleness of mind to encroach upon his rights in this respect, it would be to despise not man but God, who would Himself remember it, and who has given us His Spirit; and to act thus would be to despise that Spirit, both in one’s self and in one’s brother in whom He also dwells. He who was wronged in this way was not only the husband of a wife, he was the dwelling-place of the Holy Ghost and ought to be respected as such. On what high ground Christianity places a man, and that in connection with our best affections!

As touching brotherly love-that new mainspring of their life-it was not necessary to exhort them: God Himself had taught them, and they were an example of love to all. Only let them abound in it even more and more; walking quietly, working with their own hands, so as to be in no man’s debt, that in this respect also the Lord might be glorified.

Such were the apostle’s exhortations. That which follows is an absolutely new revelation for their encouragement and consolation.

We have seen that the Thessalonians were always expecting the Lord. It was their near and immediate hope in connection with their daily life. They were constantly expecting Him to take them to Himself They had been converted to wait for the Son of God from heaven. Now (from want of instruction) it appeared to them that the saints who had recently died would not be with them to be caught up. The apostle clears up this point, and distinguishes between the coming of Christ to take up His own, and His day, which was a day of judgment to the world. They were not to be troubled with regard to those who had died in Christ [7] as those who had no hope were troubled. And the reason which he gives for this is a proof of the strict connection of their entire spiritual life with the expectation of Christ’s personal return to bring them into heavenly glory. The apostle, in comforting them with regard to their brethren who had lately died, does not say a word of the survivors rejoining them in heaven. They are maintained in the thought that they were still to look for the Lord during their lifetime to transform them into His glorious image. (Compare 2Co 5:1-21 and 1Co 15:1-58) An especial revelation was required to make them understand that those who had previously died would equally have their part in that event. Their part, so to speak, would resemble that of Christ. He has died, and He has risen again. And so will it be with them. And when He should return in glory, God would bring them-even as He would bring the others, that is, the living-with Him.

Upon this the apostle gives some more detailed explanation of the Lord’s coming in the form of express revelation, shewing how they would be with Him so as to come with Him when He appears. The living will not take precedence of those who sleep in Jesus. The Lord Himself will come as the Head of His heavenly army, dispersed for a time, to gather them to Himself. He gives the word. The voice of the archangel passes it on, and the trumpet of God is sounded. The dead in Christ will rise first, that is to say, before the living go up. Then we who shall be alive and remain shall go with them, all together, in the clouds to meet the Lord in the air. So shall we be for ever with the Lord.

It was that that the Lord Himself ascended; for in all things we are to be like Him-an important circumstance here. Whether transformed or raised from the dead, we shall all go up in the clouds. It was in the clouds that He ascended, and thus we shall be ever with Him.

In this part of the passage, where he explains the details of our ascension to the Lord in the air nothing is said of His coming down to the earth; it is our going up (as He went up) to be with Him. [8] Neither, as far as concerns us, does the apostle go farther than our gathering together to be for ever with Him. Nothing is said either of judgment or of manifestation; but only the fact of our heavenly association with Him in that we leave the earth precisely as He left it. This is very precious. There is this difference: He went up in His own full right, He ascended; as to us, His voice calls the dead, and they come forth from the grave, and, the living being changed, all are caught up together. It is a solemn act of God’s power, which seals the Christians’ life and the work of God, and brings the former into the glory of Christ as His heavenly companions. Glorious privilege! Precious grace! To lose sight of it destroys the proper character of our joy and of our hope.

Other consequences follow, which are the result of His manifestation; but that is our portion, our hope. We leave the earth as He did, we shall for ever be with Him.

It is with these words that we are to comfort our selves if believers die- fall asleep in Jesus. They shall return with Him when He shall be manifested; but, as regards their own portion, they will go away as He went, whether raised from the dead or transformed, to be for ever with the Lord.

All the rest refers to His government of the earth: an important subject, a part of His glory; and we also take part in it. But it is not our own peculiar portion. This is, to be with Him, to be like Him, and even (when the time shall come) to quit in the same manner as Himself the world which rejected Him, and which has rejected us, and which is to be judged.

I repeat it: to lose sight of this is to lose our essential portion. All lies in the words, “so shall we ever be with the Lord.” The apostle has here explained how this will take place. [9] Remark here, that 1Th 4:15-18 are a parenthesis, and that 1Th 5:1 follows on 1Th 4:14; chapter 5 shewing what He will do when He brings the saints with Him according to 1Th 4:14.

In this important passage then we find the Christian living in an expectation of the Lord, which is connected with his daily life and which completes it. Death then is only an accessory which may take place, and which does not deprive the Christian of his portion when his Master shall return. The proper expectation of the Christian is entirely separated from all which follows the manifestation of Christ, and which is in connection with the government of this world.

The Lord comes in Person to receive us to Himself; He does not send. With full authority over death, which He has conquered, and with the trump of God, He calls together His own from the grave; and these, with the living (transformed), go to meet Him in the air. Our departure from the world exactly resembles His own: we leave the world, to which we do not belong, to go to heaven. Once there, we have attained our portion. We are like Christ, we are forever with Him, but He will bring His own with Him, when He shall appear. This then was the true comfort in the case of a Christian’s death, and by no means put aside the daily expectation of the Lord from heaven. On the contrary this way of viewing the subject confirmed it. The dead saint did not lose his rights by dying-by sleeping in Jesus; he should be the first object of his Lord’s attention when He came to assemble His own. Nevertheless the place from which they go forth to meet Him is the earth. The dead should be raised-this was the first thing- that they might be ready to go with the others; and then from this earth all would depart together to be with Christ in heaven. This point of view is all important, in order to apprehend the true character of that moment when all our hopes will be consummated.

Footnotes for 1 Thessalonians Chapter 3

4: It is well here to recall that, though Christ is Son over God’s house, as Lord He is not Lord over the assembly but over individuals. Besides this, He is in a general sense Lord of all. But His action towards individuals ministers to the well-being of the assembly.

5: It is very striking how holiness here, and manifestation in glory, are brought together as one thing in scripture, only the veil drawn aside when the glory is there. Even Christ was declared Son of God with power according to the Spirit of holiness by resurrection. We beholding the glory with unveiled face are changed into the same image from glory to glory. So here; we are to walk in love, to be unblamable in holiness. We should have said here; but no, the veil is drawn at the appearing of our Lord Jesus Christ with all His saints. In Eph 5:1-33 He washes us with the word, to present us a glorious body without spot to Himself.

6: “pas touton” is a euphemism for “these things”

7: It has been thought that the apostle speaks here of those who had died for His name’s sake as martyrs. It may have been so in consequence of the persecutions, but “dia tov Iesous” would be a singular way of expressing it; “dia” with a genitive is used for a state of things, a condition that we are in, that characterises us. Being in Christ, their removal was but falling asleep, not dying. They had this position by means of Jesus, not for His name’s sake. (Compare, however, 2Co 4:14)

8: In order that we may all return-be brought back with Him-together.

9: Compare 2Co 5:1, We have already remarked as a fact that this passage is a new distinct revelation. But the bearing of this fact appears here and proves that it has much importance. The Christian’s life is so connected with the day (that is to say, with the power of the life of light of which Christ lives), and Christ who is already in glory is so truly the believer’s life, that he has no other thought than to pass into it by this power of Christ’s, which will transform him. (See 2Co 5:4) It required a new and accessory revelation to explain that which was wanting to the intelligence of the Thessalonians, how the dead saints should not lose their part in it. The same power would be applied to their dead bodies as to the mortal bodies of the living saints, and all would be caught up together. But the victory over death was already gained, and Christ, according to the power of resurrection, being already the believer’s life, it was but natural, according to that power, that he should pass without dying into the fullness of life with Christ. This was so much the natural thought of faith that it required an express, and as I have said, an accessory revelation to explain how the dead should have their part in it. To us now it presents no difficulty. It is the other side of this truth which we lack, which belongs to a much more lively faith, and which realises much more the power of the life- of Christ and His victory over death. No doubt the Thessalonians should have considered that Christ had died and risen again, and not have allowed the abundant power of their joy in realising their own portion in Christ to hide from them the certainty of the portion of those who slept in Him. But we see (and God allowed it that we might see) how the life which they possessed was connected with the position of the Head triumphant over death. The apostle does not weaken this faith and hope, but he adds (that they may be comforted by the thought that the triumph of Christ would have the same power over the sleeping as over the living saints; and that God would bring back the former as well as the latter with Jesus in glory, having caught them up together as their common portion to be for ever with Him. To us also God gives this truth, this revelation of His power. He has permitted thousands to fall asleep, because (blessed be His name ) He had other thousands to call in, but the life of Christ has not lost its power, nor the truth its certainty. We as living ones wait for Him because He is our life. We shall see Him in resurrection, if haply we die before He comes to seek us; and the time draws near. Observe, also, that this revelation gives another direction to the hope of the Thessalonians, because it distinguishes with much precision between our departure hence to join the Lord in the air, and our return to the earth with Him. Nor this only, but it shews the first to be the principal thing for Christians, while at the same time confirming and elucidating the other point. I question whether the Thessalonians would not better have understood this return with Christ than our departure hence all together to rejoin Him. Even at their conversion they had been brought to wait for Jesus from heaven. From the first the great and essential principle was established in their hearts- the Person of Christ was the object of their hearts’ expectation, and they were separated thereby from the world. Perhaps they had some vague idea that they were to appear with Him in glory, but how it was to be accomplished they knew not. They were to be ready at any moment for His coming, and He and they were to be glorified together before the universe. This they knew. It is a summary of the truth. Now the apostle develops more than one point here in connection with this general truth. 1st, they would be with Christ at His coming. This, I think, is but a happy application of a truth which they already possessed, giving a little more precision to one of its precious details. At the end of chapter 3 we have the truth plainly stated (although it was still indistinct in their hearts, since they thought the dead in Christ would be deprived of it) that all the saints should come with Jesus-an essential point as to the character of our relationship to Him. So that Jesus was expected-the saints should be together with Jesus at the time of His coming-all the saints should come with Him. This fixed and gave precision to their ideas on a point already more or less known. 2nd, That which follows is a new revelation on the occasion of their mistake with regard to those who slept. They thought indeed that the Christians who were ready should be glorified with Christ when He came back to this world; but the dead-were they ready? They were not present to share the glorious manifestation of Christ on the earth. For, I doubt not, the vague idea that possessed the mind of the Thessalonians was this: Jesus would return to this world, and they who were waiting for Him would share His glorious manifestation on the earth. Now the apostle declares that the dead saints were in the same position as Jesus who had died. God had not left Him in the grave; nor would He those who had, like Him, been there. God would also bring them with Him when He should return in glory to this earth. But this was not all. The coming of Christ in glory to the earth was not the principal thing. The dead in Christ should be raised, and then, with the living, should go to meet the Lord in the air, before His manifestation, and return with Him to the earth in glory; and thus should they be ever with the Lord. This was the principal thing, the Christian’s portion; namely, to dwell eternally with Christ and in heaven. The portion of the faithful was on high- was Christ Himself, although they would appear with Him in the glory. For this world it would then be the judgment.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1, 2. Furthermore then. In all Paul's letters to Gentile churches there is a closing exhortation to purity of life and against such sins as Gentiles especially needed to guard against. These exhortations to the Thessalonians begin with the fourth chapter. How ye ought to walk. He reminds them that he had instructed them how to live to please God.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

brothers

Here "brothers" means fellow Christians.

we encourage and exhort you

Paul uses "encourage" and "exhort" to emphasize how strongly they encourage the believers. AT: "we strongly encourage you" (See: Doublet)

you received instructions from us

This can be stated in active form. AT: "we taught you" (See: Active or Passive)

you must walk

Here "walk" is an expression for the way one is to live. AT: "you ought to live" (See: Metaphor)

through the Lord Jesus

Paul speaks of his instructions as if they were given by Jesus himself. (See: Metaphor)

translationWords

brother

exhort

lord

Jesus

receive

walk

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Furthermore [λοιπον] . Rev. not so well, finally, although the word is sometimes rightly so rendered. The formula is often used by Paul where he attaches, in a somewhat loose way, even in the midst of an Epistle, a new subject to that which he has been discussing.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.