1 Thessalonians 4:8

1Th_4:8

He therefore that desptseth, despiseth not man but God

The sin of despising God

The things set at nought are not specified, because the apostle wanted to draw our particular attention to Him whom in them we despise.

It is, however, easy to see that they are all religious duties, moral laws and precepts, the observance of which makes up the sum total of a religious life.

1. Instinctively our thoughts turn first to that low value which many persons entertain of life. They live to waste, or, as they say, using an almost criminal expression, to kill time: they occupy themselves with worthless books or newspapers, and regard reading solely as the diversion of the hour; they take up some work which is good in itself, but having no perseverance, fling it aside unfinished the moment they are weary of it; they spend their days in one long course of pleasure, harmless or harmful they care not which, and at the end ask themselves the question, Is life worth living? They are earnest, if earnest at all, only about the things of time and sense, and treat all matters merely as pastimes, means by which serious thoughts of death and eternity may be diverted.

2. There is another more open, yet possibly not more perilous way of despising than the above. There are those who from their youth, if not from their childhood, have been steeped in the sins of the flesh, who not only commit such things, but have pleasure in those that do them; forgetful, it may be, of the apostles words, that the unrighteous shall not inherit the Kingdom of God.

3. Then there are those who are living in unbelief--open scoffers of things Divine--men who do not want to believe in a Lawgiver, because, if they did, they would feel obliged to keep His laws; men who ridicule religion in order to deny its claim on their lives; who think, or pretend to think, that religion is not true, because in their case the wish is father to the thought. To them this question should be brought home. Be honest with yourselves and say, what if, after all, the God whom you affect to deny be the Lord of the universe, the Sovereign to whom you owe allegiance? what if you find at the last that you have had light enough, and you are forced to admit then that you have had no excuse for your obstinate unbelief? How will it be with you then, when you shall see eye to eye, and the truth, no longer hidden beneath the veil of your own weaving, shall stare you in the face in all its tremendous reality? To refuse to see and hear Him is to despise Him to whom nature pays her willing homage; for when the voice of man is dumb, the heavens declare the glory of God, and the firmament sheweth His handywork. (C. W. H. Kenrick, M. A.)

A word to She despiser

Notice:

I. That the Christian minister is spiritually commissioned to exhort men to holiness. Who hath also given unto us His Holy Spirit. The apostles were endowed for their special ministry by the extraordinary gifts of the Holy Ghost. Though miraculous gifts are no longer bestowed, Christian ministers are nevertheless called and qualified by the Divine Spirit (2Co_5:20).

II. That the most faithful exhortations of the Christian minister may be despised. This is done when men reject the word spoken, refuse to listen to it, neglect to meditate upon it, and decline to enter upon the course of holy living with its counsels. This conduct shows--

1. The voluntary power of man. He can resist the truth, or accept it. He is responsible for the exercise of all his moral powers; and, therefore, incurs guilt by any abuse of those powers.

2. The blinding folly of sin. It darkens the understanding, perverts the will, petrifies the affections, and banishes the good that elevates and saves. To wilfully reject the overtures of righteousness is to relinquish eternal life, and to doom the soul to spiritual death.

III. That to despise the faithful exhortations of the Christian minister is to despise God. He therefore that despiseth, despiseth not man but God. The contempt of the true minister does not terminate in his person but reaches the majesty of that Being by whom he is commissioned. To disregard the message of an ambassador is to despise the monarch he represents (Luk_10:16). As the edicts proclaimed by the public herald are not his own, but the Prince who gives them authority and force; so the commands published by the divinely commissioned minister are not his own, but belong to Him whose will is the law of the universe. It belongs to God to reveal the law, it belongs to man to declare it. The exhortation, whether uttered by a Moses, or by a Simeon Niger, is equally the word of God, to which the most reverential obedience is due. To despise the meanest of Gods ministers, is an insult to the majesty of heaven, and will incur His terrible displeasure. Lessons:

1. The Divine commands concern mans highest good.

2. Take heed how ye hear.

3. To despise the Divine message is to be self-consigned to endless woe. (G. Barlow.)

The causes which induce a despising of Divine revelation

I. The rejection of Christianity cannot arise from a superior intellect on the part of infidels. Infidelity is not an intellectual state. But if great names are cited as giving sanction to unbelief, we can quote greater names as allies of faith.

II. Nor can it be traced to their superior knowledge. The same sources of learning are open to believer and sceptic, and it has yet to be shown that the former have been less assiduous in drawing from them than the latter. On the contrary, the infidel must be charged with ignorance oral.

1. The language of Holy Writ.

2. Philosophy.

3. Historical facts and monuments.

III. Nor to their superior morality.

1. Can the despisers point to superior moral examples? It is well known that many fall off to infidelity through immorality.

2. Can they produce a superior system? The world does not contain the equal of Christianity.

3. Can they present superior motives? Anti-Christian morality, whatever may be its achievements, and these are small indeed, is ever based upon the motive that is either weak or low. (T. Archer, D. D.)

The cause of despising

As they who are displeased with all things that profit them not; or as a blind man, who, groping by the walls of a fair house, doth find fault with the windows because they are not so smooth as the walls; even so, such are they that find fault with the Scriptures because they show the spots as well as the beauty, the vice as well as the virtue. (W. Cawdray.)

The impotence and folly of despising the truth

Rest thee well assured, O scorner! that thy laughs cannot alter the truth, thy jests cannot avert thine inevitable doom. Though in thy hardihood thou shouldst make a league with death, and sign covenant with hell, yet swift justice shall overtake thee, and strong vengeance strike thee low. In vain dost thou jeer and mock, for eternal verities are mightier than thy sophistries; nor can thy smart sayings alter the Divine truth of a single word of the volume of Revelation. Oh, why dost thou quarrel with thy best friends and ill-treat thy only refuge? There yet remains hope even for the scorner--hope in a Saviours blood, in the Fathers mercy, in the Holy Spirits omnipotent agency. (C. H. Spurgeon.)

The sinfulness of the despiser

Here is a man who says to his poor wife who is a Christian, who, because she sometimes has a slip in temper or does now and then what he does not approve, Ah, that is your Christianity, is it? Well, if that be your church and chapel going, I will have none of it. Beast, fiend! There are such creatures to be found. They are to be found amongst men and amongst women. Oh, the unkindness, the cruelty, the heart slaughter! It were nothing to kill a man--stab him right through the heart and let him die. But when he is struggling towards light, towards God, and has to fight with all these demoniacal passions and influences round about, over which he seems to have little or no control, when he just stumbles on the road and they point at him and say, Ha, ha, that is your Christianity, is it? that is thrice dying, that is intolerable pain! We know we are inconsistent, we know we are selfish, we cannot boast of ourselves. (J. Parker, D. D.)

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

CRITICAL AND EXPLANATORY NOTES

1Th_4:8. He therefore that despiseth.—Margin and R.V. “rejecteth.” He who pushes aside sanctification in his preference for uncleanness will have to reckon with God Himself.

MAIN HOMILETICS OF 1Th_4:8

A Word to the Despiser.

I. The Christian minister is spiritually commissioned to exhort men to holiness.—“Who hath also given unto us His Holy Spirit.” The apostles were endowed for their special ministry by the extraordinary gifts of the Holy Ghost; they were infallibly guided into all truth; they wrought miracles; and their word was with power. Though miraculous gifts are no longer bestowed, Christian ministers are nevertheless called and qualified by the divine Spirit; they are empowered to proclaim the will of God and to urge men to reconciliation and purity (2Co_5:20). The Rev. F. W. Robertson was once hesitating in the pulpit of a brother-clergyman which of two sermons he should preach. Something whispered to him, “Robertson, you are a craven; you dare not speak here what you believe.” He selected a sermon that seemed almost personal in its faithfulness and power. But it was the message given to him for that hour.

II. That the most faithful exhortations of the Christian minister may be despised.—This is done when men reject the word spoken, refuse to listen to it, neglect to meditate upon it, and decline to enter upon the course of holy living which it counsels. This conduct shows:—

1. The voluntary power of man.—He can resist the truth or accept it. He is responsible for the exercise of all his moral powers, and therefore incurs guilt by any abuse of those powers.

2. The blinding folly of sin.—It darkens the understanding, perverts the will, petrifies the affections, and banishes the good that elevates and saves. Sin is also a force—a stealthy, remorseless, destructive force; wherever it breathes, it blasts and withers; wherever it plants its sharpened talons, it lacerates and destroys; and the disorder, the moral anarchy, the writhing agony of a groaning world bear witness to the terrible ravages of man’s great enemy. To wilfully reject the overtures of righteousness is to relinquish the inheritance of eternal life, and to doom the soul to the endless miseries of spiritual death.

III. That to despise the faithful exhortations of the Christian minister is to despise God.—“He therefore that despiseth, despiseth not man, but God.” The contempt of the true minister does not terminate in his person alone, but reaches the majesty of that Being by whom he is commissioned. To disregard the message of an ambassador is to despise the monarch he represents. The Saviour declared, “He that despiseth you, despiseth Me” (Luk_10:16). As the edicts proclaimed by the public herald are not his own, but the edicts of the prince who gives them authority and force, so the commands published by the divinely commissioned minister are not his own, but belong to Him whose will is the law of the universe. It belongs to God to reveal the law, freighted with His sanction and authority; it belongs to man to declare it. The exhortation, whether uttered by a Moses, who was commended for the beauty of his personal appearance, or by a Simeon Niger, who was remarkable for his physical deformity, is equally the word of God, to which the most reverential obedience is due. To despise the meanest of God’s ministers is an insult to the majesty of Heaven, and will incur His terrible displeasure. In Retzsch’s illustrations of Goethe’s Faust there is one plate where angels are represented as dropping roses upon the demons who are contending for the soul of Faust. Every rose falls like molten metal, burning and blistering where it touches. So is it that truth acts upon the soul that has wilfully abandoned its teachings. It bewilders when it ought to guide.

Lessons.—

1. The divine commands concern man’s highest good.

2. Take heed how ye hear.

3. To despise the divine message is to be self-consigned to endless woe.

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.

4:8 Rejecting Paul’s teaching on these matters was the same as rejecting God. • The Holy Spirit empowers Christians to live in accord with God’s will (Ezek 36:27; Rom 8:1-4; Gal 5:16; 1 Jn 3:24).

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

1Th 4:8. Ὁ ἀθετῶν) he who despiseth this thing.—τὸν καὶ δόντα, Who has also given) The word also intimates that a new importance is here added to what immediately precedes.—τὸ Πνεῦμα αὐτοῦ τὸ ἅγιον εἰς ὑμᾶς, His Holy Spirit to you) Eph 4:30.[13]

[13] Ὑμᾶς is the reading of BDGfg: “in vobis” is that of g and Vulg.; but ἡμᾶς of A and Rec. Text.—ED.

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

1Th_4:8. An inference from 1Th_4:7 (not likewise from 1Th_4:3, Flatt), and thereby the conclusion of the matter treated of from 1Th_4:3 and onwards.

τοιγαροῦν] (Heb_12:1) therefore: not atqui (Koppe, Pelt). See Hartung, Partikell. II. p. 354.

ὁ ἀθετῶν] the rejecter (Gal_2:21; Gal_3:15; 1Co_1:19), stands absolutely (used as a substantive). Comp. Winer, p. 316 [E. T. 444]. What is rejected by him is evident from the context, namely, the above exhortations to chastity and disinterestedness. So already Beza. But the rejection of these exhortations is actual and practical, manifesting itself by the transgression of them. To ὁ ἀθετῶν Koppe erroneously supplies: istam τοῦ ἁγιασμοῦ legem, 1Th_4:7; Pelt and Bloomfield: τὴν τοῦ ἁγιασμοῦ κλῆσιν; Ernest Schmid: τὸν τοιαῦτα παραγγέλλοντα; Flatt: ἐμὲ τὸν παρακαλοῦντα. It is decisive against the last two supplements, that hitherto not the person who gave the exhortations to the Thessalonians, but only the contents of those exhortations themselves, are emphatically brought forward (even on ὁ Θεός, 1Th_4:7, there is no emphasis). To seek to determine more definitely ὁ ἀθετῶν from the following οὐκ ἄνθρωπον ἀθετεῖ were arbitrary, as the course of thought in 1Th_4:8 would be interfered with.

οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν Θεόν] rejecteth not man (this may be excused) but God, inasmuch as he who enjoins the readers to avoid lust and covetousness, impresses on them not his own human opinion, accordingly not a mere arbitrary command of man, but delivers to them the solemn and unchangeable will of God.

οὐκ … ἀλλά] is here, as always, an absolute contrast, therefore not to be weakened into not, but especially, or, not only, but also (Macknight, Flatt, and others). Comp. 1Co_1:17; Act_5:4; Winer, p. 440 [E. T. 623]; Klotz, ad Devar. p. 9 f. In the anarthrous singular ἄνθρωπον, moreover, Paul expresses not merely the general idea man in contrast to ὁ Θεός, but there is likewise contained therein an (untranslatable) subsidiary reference to himself, as the person from whose mouth the Thessalonians have heard these commandments. Others incorrectly understand by ἄνθρωπος the defrauded brother (1Th_4:6); so Oecumenius: τοιγαροῦν ὁ παρὰ τὴν κλῆσιν πράττων (οὗτος γὰρ ὁ ἀθετῶν) τὸν καλέσαντα ὕβρισε μᾶλλον ἢ τὸν πλεονεκτηθέντα· τοῦτο δὲ εἶπε, δεικνὺς ὡς οὐ μόνον, ἔνθα ὁ ἀδελφὸς ὁ ἀδικούμενος ᾖ, δεῖ φεύγειν τὴν μοιχείαν, ἀλλὰ κἂν ἄπιστος ᾖ κ.τ.λ.; and Pelt: Vestrum igitur quicunque vocationem suam spernit fratremque laedit, quem diligere potius debuisset, is sane non hominem contemnit, sed, etc.; also Alford. In a manner still more mistaken, Hofmann, referring to the whole section 1Th_4:3-6, makes ἄνθρωπον denote humanity, against which he sins who misuses the woman for the sake of lust, or injures his brother for the sake of gain; whilst with an entirely inadmissible comparison of the Hebrew בָּגַד, he arbitrarily inserts into ἁθετεῖν the idea of an act of sin which is a breach of peace, a violation of a holy or righteous relation, and finds in 1Th_4:8 the impossible and wholly abstract thought expressed, that every action which treats man as if there were no duty towards man as such, will accordingly be esteemed as having not man, but God for its object.

τὸν καὶ δόντα τὸ πνεῦμα αὐτοῦ τὸ ἅγ. εἰς ὑμᾶς] who besides, etc., an emphatic representation of the greatness of the crime which the Thessalonians would commit, were they to disobey these exhortations. In such a case they would not only set at nought the eternal will of God, but also repay the great grace which God had shown to them with shameful ingratitude. καί has an intensifying force, and brings prominently forward, by an appeal to the conscience of the readers, the inexcusableness of such conduct.

τὸ πνεῦμα αὐτοῦ τὸ ἅγιον] is the Holy Spirit proceeding from God, who transforms the believer into a new personality, and produces extraordinary capabilities and gifts (1Th_5:19 f.; 1 Corinthians 12-14).

εἰς ὑμᾶς] is not precisely equivalent to ὑμῖν (Koppe, Flatt, Pelt), but denotes, instead of the mere logical relation which the dative expresses, the communication under the form of locality; accordingly, unto you.

REMARK.

If the present tense διδόντα is read, the communication of the Holy Spirit is represented as something continuing in the present. If, along with διδόντα, the reading of the Receptus, εἰς ἡμᾶς, is retained, this may be either taken in a wide sense, as ἡμᾶς in 1Th_4:7, to us, Christians; or, in a narrow sense, to us (me) the apostle. In the first case, the addition on account of its generality would be somewhat aimless. In the second case, the following thought might be found therein: but God, who not only commissions us to utter such exhortations, but who has also imparted to us His Holy Spirit, put us in a position to speak every moment the correct thing; comp. 1Co_7:40.

But (1) this view is objectionable on account of the many additions and supplements which it requires; (2) τὸν καὶ διδόντα would introduce no new thought which is not already contained in the contrast οὐκ ἄνθρωπον … ἀλλὰ τὸν Θεόν; for, being commissioned by God to give such exhortations, speaking in His name is one and the same with being qualified for this purpose by Gods Holy Spirit; (3) Lastly, it is generally improbable that the addition τὸν καὶ κ.τ.λ. should contain a statement concerning the apostle, as such a statement is too little occasioned by the preceding. For, in the contrast οὐκ ἄνθρωπον … ἀλλὰ τὸν Θεόν, the general idea not man is contained in ἄνθρωπον as the main point, whilst the reference to the apostles own person in ἄνθρωπον is very slight, and forms only a subsidiary point.

If, on the other hand, εἰς ὑμᾶς be received along with the present participle, this might be explained with de Wette, whom Koch follows, that the apostle for the sake of strengthening his words reminds the Thessalonians how God still continues to communicate to them His Holy Spirit; how this communicated Holy Spirit, partly by inspired persons, partly by the voice of conscience, gives the same exhortations which he, Paul, now enforces. But who does not see that here also the chief matter, by which the addition becomes appropriate, must first be introduced and supplied?

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 4:8 . Elsewhere (1Th 1:5-6 ) ἅγιον simply denotes the divine quality of πνεῦμα as operating in the chosen ἅγιοι of God, but here the context lends it a specific value. Impurity is a violation of the relationship established by the holy God between Himself and Christians at baptism, when the holy Spirit is bestowed upon them for the purpose of consecrating them to live His life ( cf. 1Co 3:16 ; 1Co 6:19 ). The gift of the Spirit here is not regarded as the earnest of the future kingdom (for which immorality will disquality) so much as the motive and power of the new life. διδόντα = “the giver of,” not implying continuous or successive impartation; present as in ch. 1Th 5:24 ; Gal 5:8 . He not only calls, but supplies the atmosphere and energy requisite for the task. ἀθετῶν κ . τ . λ . ( cf. 1Th 2:13 ) = contemns by ignoring such injunctions (1Th 4:2-6 ) in practical life, deliberately sets aside their authority. Cf. Isa 24:16-17 f., οὐαὶ τοῖς ἀθετοῦσιν · οἱ ἀθετοῦντες τὸν νόμον , φόβος καὶ f1βόθυνος καὶ παγὶς ἐφʼ ὑμᾶς (nor shall any escape: cf. below on 1Th 5:3 ). In 2Sa 12:9 f. Nathan fixes on the selfishness of David’s adultery and charges him especially with despising the commandment of the Lord .

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

These commandments which I gave you.

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

despiseth, &c.--Greek, "setteth at naught" such engagements imposed on him in his calling, Th1 4:7; in relation to his "brother," Th1 4:6. He who doth so, "sets at naught not man (as for instance his brother), but God" (Psa 51:4) is used of despising or rejecting God's minister, it may mean here, "He who despiseth" or "rejecteth" these our ministerial precepts.

who hath also given unto us--So some oldest manuscripts read, but most oldest manuscripts read, "Who (without 'also') giveth (present) unto you" (not "us").

his Spirit--Greek, "His own Spirit, the Holy (One)"; thus emphatically marking "holiness" (Th1 4:7) as the end for which the Holy (One) is being given. "Unto you," in the Greek, implies that the Spirit is being given unto, into (put "into" your hearts), and among you (compare Th1 2:9; Eph 4:30). "Giveth" implies that sanctification is not merely a work once for all accomplished in the past, but a present progressive work. So the Church of England Catechism, "sanctifieth (present) all the elect people of God." "His own" implies that as He gives you that which is essentially identical with Himself, He expects you should become like Himself (Pe1 1:16; Pe2 1:4).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. He therefore that despiseth] He who will not receive these teachings, and is led either to undervalue or despise them, despises not us but God, from whom we have received our commission, and by whose Spirit we give these directions. See Clarke's note on 1Th 4:15.

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

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

8 Who hath also given. That he may the more effectually turn away the Thessalonians from such contempt and obstinacy, he reminds them that they had been endowed with the Spirit of God, first, in order that they may distinguish what proceeds from God; secondly, that they make such a difference as is befitting between holiness and impurity; and thirdly, that, with heavenly authority, they may pronounce judgment against all manner of unchastity — such as will fall upon their own heads, unless they keep aloof from contagion. Hence, however wicked men may treat with ridicule all instructions that are given as to a holy life and the fear of God, those that are endowed with the Spirit of God have a very different testimony sealed upon their hearts. We must therefore take heed, lest we should extinguish or obliterate it. At the same time, this may refer to Paul and the other teachers, as though he had said, that it is not from human perception that they condemn unchastity, but they pronounce from the authority of God what has been suggested to them by his Spirit. I am inclined, however, to include both. Some manuscripts have the second person — you, which restricts the gift of the Spirit to the Thessalonians.

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.

(8) “So you see that to act contumeliously in the matter is to act contumeliously not only towards your neighbour, but towards God Himself, and that, too, after He has given you a gift which should have preserved you from these corruptions.”

He . . . that despiseth.—The verb means to treat as insignificant either persons or things. Here the object is not supplied in the first instance, in order to heighten the effect of the second clause. If we were to supply it, it would include all the rights which the unclean liver spurns, “the commandments which we (mere men as you thought us) gave you,” the “brother” whose domestic happiness has been invaded, the unfortunate victim herself, and, finally, the “honour” due to the sinner’s own body. Since it was God who ordered the relations in which we all stand to one another, contempt for these relations is contempt for Him.

Who hath also given.—Mistranslated for “who also gave.” St. Paul is looking back to the day when he confirmed them; for the right reading is not “unto us,” but “unto you,” or more correctly “into you”—i.e., “to enter into you, and dwell there” (Joh_14:17, and many other places). The word “holy” in the original is very emphatically put:” Who also gave His Spirit—His Holy Spirit—to enter you,” thus bringing out the startling contrast between such foul lives and the holiness which befitted and was possible (Rom_6:14; Rom_8:3-4) for men in whom the Holy Ghost, communicated by the laying on of hands, vouchsafed to dwell.

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

8. He therefore that despiseth, despiseth not man, but God] Therefore should stand first, as in R. V.; it gathers up and re-affirms with emphasis the charge of 1Th_4:2-7 : Wherefore then.

For despiseth read rejecteth (A. V. margin, and R. V.), as this word is rendered in Luk_10:16; in Gal_2:21 we read it, “I do not make void the grace of God.” It points to some authority set at nought, or engagement nullified. It was God’s call which had summoned the Thessalonians to their new life; His voice, not man’s, had reached them by the Gospel (see ch. 1Th_2:12-13). It will be God’s authority therefore, not man’s, that they defy, if this charge is disregarded; comp. 1Th_4:1, “how you ought to please God;” and 1Th_4:3, “This is God’s will.”

And the God Whom they would thus set at nought, is He who gives His Holy Spirit unto you. The Greek text of this clause is doubtful in several points. The Revisers are probably right in reading giveth in place of hath also given (A. V.); and you in place of us (A. V.), this word closing the sentence with emphasis.

The preposition is strictly into you, implying beyond the mere fact of the impartation of the Holy Spirit, His entrance into the soul. There is probably a reminiscence of Eze_37:6, where the LXX represents the Lord as saying to the dry bones, “I will give (Hebrew, put) My Spirit into you, and you shall live, and shall know that I am the Lord.” Similarly in Gal_4:6, “God sent forth the Spirit of His Son into your hearts;” and in Eph_3:16, “strengthened through His Spirit (entering) into the inward man.” The gift of the Holy Spirit of God, bestowed to dwell within the soul of him who believes in Christ, is the peculiar distinction and the essential blessing of Christ’s religion. “I will pray the Father,” said Jesus, “and He will give you another Paraclete, that He may be with you for ever, even the Spirit of truth. He abideth with you, and shall be in you” (Joh_14:16-17; comp. Luk_11:13). The whole grace of the Gospel is summed up by St Paul in “the promise of the Spirit,” received “through faith” (Gal_3:14). Through His indwelling we know the love of God, and are conscious of being sons of God and heirs of life eternal (Rom_5:5; Rom_8:14-17; Gal_4:6-7; Eph_1:13-14).

Now the unchaste act or thought is an affront to the Holy Ghost, Who dwells as Guest in the soul and body of the Christian. This final warning seals the Apostle’s charge. He appeals to the presence of the Holy Spirit, of Whose continued visitations and influence his readers were sensible. To “reject the God Who gives” this gift would be for the Thessalonians to sin against the light that was in them. We are reminded again of 1Co_6:19, “Know you not that your body is a temple of the Holy Ghost Which is in you, Which you have from God?”

“Gentle, awful, holy Guest,

Make Thy temple in each breast,

There supreme to reign and rest,

Comforter Divine.”

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.

He therefore that despiseth,.... The Vulgate Latin adds, "these things"; these exhortations now delivered, the commandments given by the Lord Jesus Christ, and the will of God above declared; he that rejects these things with contempt, takes no notice of them, and acts not according to them,

despiseth not man; not men only, the apostles of Christ, and ministers of the Gospel; for, by despising these exhortations, they themselves were despised, though not alone: but God; Father, Son, and Spirit; God the Father, whose will was their sanctification, even to abstain from fornication, and every act of uncleanness, which, if not attended to, was a despising of him; and the Lord Jesus Christ, by whom, and for whose sake they were entreated and exhorted, and in whose name, and by whose authority the apostle gave them these commandments; wherefore to slight them, was to slight Jesus Christ himself; and, by the way, this is a proof of the true and proper deity of Christ. Moreover, such despisers also, in some sense, do despite unto the spirit of grace, by whom the apostles spake, or who spoke in them these things, as follows,

who hath also given unto us his Holy Spirit; as he did to the prophets of the Old Testament, and therefore what they said was equally by divine inspiration of God; and hence despising them, was despising the Spirit of God that spake by them. The Syriac and Arabic versions read, "who hath given unto you his Holy Spirit"; and so all Stephens's copies; which furnishes out a fresh reason or argument, dissuading from uncleanness, since God had given them his "Spirit" to convince them of sin, of righteousness, and of judgment, so that they were not ignorant of the things warned against; and he had given them his Spirit as an "holy" Spirit, as a Spirit of sanctification, to begin and carry on that work in them, to which uncleanness was very opposite; and he had given his Spirit unto, or "into" them, to dwell in them, as in his temple, and therefore should be careful not to defile it; and to cause them to walk in his statutes, and to assist them to keep his judgments, and do them, and as an earnest of their inheritance, and a sealer of them up unto the day of redemption; wherefore it became them not to grieve him by an impure life; and they were laid under obligations to live in the Spirit, and to walk after him, and not after the flesh.

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

8 He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.

Ver. 8. He therefore that despiseth] That thinks it a trick of youth to fornicate, and a trick of wit to over reach or oppress; that holds it a matter of nothing to set light by the former lessons; he shall find that he hath to deal with God and not man in this business; and that it is by the Spirit of God that we have spoken unto him, who will punish their contempt of his counsels.

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.

He therefore that despiseth - Margin, “rejecteth.” That is, he who disregards such commands as these which call him to a holy life, is really rejecting and disobeying God. Some might be disposed to say that these were merely the precepts of man, and that therefore it was not important whether they were obeyed or not. The apostle assures them in the most solemn manner, that, though communicated to them by man, yet they were really the commands of God.

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

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

8. Despiseth—These warnings of vengeance upon all violations of the law of purity in sex and business.

Not man—Though I am but a man, who declare the law.

But God—Who is real author of the law.

Holy Spirit— By which he both inspires this declaration and bears it home upon the conscience.

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

He therefore that despiseth; or, as it is in the margin, rejecteth (R.V). What is rejected is either the above commands to moral purity, or the Christian calling to holiness, or, better still, Paul himself, as the organ of God. Despiseth; or, rejecteth. Not man; that is, not me, as if the commands were given from myself were of mere human origin. But God; the Giver of these commands. So also Peter said unto Ananias, "Thou hast not lied unto man, but unto God"; (Act_5:4) and our Lord says, "He that rejecteth you rejecteth me". (Luk_10:16) Who hath also given unto us his Holy Spirit. If this is the correct reading, then the apostle here again asserts his own inspiration, and that in the strongest and plainest terms. The best manuscripts, however, read, "who giveth his Holy Spirit unto you" (R.V) a strong enforcement of holiness, inasmuch as the Holy Spirit was given them for the express purpose of producing holiness within them.

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

He that despiseth - The commandments we gave. Despiseth God - Himself. Who hath also given you his Holy Spirit - To convince you of the truth, and enable you to be holy. What naked majesty of words! How oratorical, and yet with what great simplicity!-a simplicity that does not impair, but improve, the understanding to the utmost; that, like the rays of heat through a glass, collects all the powers of reason into one orderly point, from being scattered abroad in utter confusion.

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

Therefore he that rejecteth, rejecteth not man, but God, who giveth his Holy Spirit unto you . [The "rejecteth" of this verse refers to the forewarning and testifying of verse 6. Those who did not heed the warning and testimony were not rejecting the counsel of Paul, but the counsel of God himself ( Luk_13:16 ; Act_5:4 ), and if they were Christians they were doubly guilty, it being sin enough to reject God's warnings even if he had not given his Holy Spirit to strengthen and encourage in heeding those warnings. The Holy Spirit makes us temples not to be defiled. Here again Paul asserts the divine authority of the teaching which came through him.]

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.

8. He that despiseth. Who considers not the rights and welfare of his fellow-beings, and invades the purity of the home, let him know that it is God he despises, not man. God has required of him holiness instead of uncleanness. Giveth his Holy Spirit. The temple of the Holy Spirit must be holy. To defile it, that is ourselves, is to insult 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.

8. διδοντα: א*BDG, Or Ath Did. δοντα: AKL, &c., latt vg (qui dedit); the aorist in this connexion in 2Co 1:22; 2Co 5:5; Act 15:8. See Expository Note.

και (before the partic.) wanting in ABDb, c 17 73 cattxt, cop syrpesh go, Orcat Ath, &c.; found in א*D*GKL, most minn., vg syrhcl, Clem. Evidence fairly divided: the conjunction seems to be either a Western wordy insertion, or an Alexandrian severe omission. The motive for insertion is not obvious, and κ before διδοντα might easily have been overlooked: transcriptional probability favours retention.

υμας is ημας in A and many minn., two good copies of vg, syrhcl txt, and later Fathers.

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.

8.] Hence, the sin of (rejecting) setting at nought such limitations and rules is a fearful one—no less than that of setting at nought God the giver of the Holy Spirit. In ἄνθρωπον ἀθετεῖ there is an obvious allusion to ὑπερβαίνειν κ. πλεονεκτεῖν τ. ἀδελφόν above. There is no need to supply any thing after ἀθετων—ὁ ἀθετῶν simply describes him who commits the act of rejecting; q. d. the rejecter—what he rejects, is not to be supplied in the construction, but is clear from the context—viz. τὸν ἀδελφὸν αὐτοῦ. The distinction between ἄνθρωπον (anarthrous) and τὸν θεόν, seems to be, that the former is indefinite; not (any) man, but (definite) God.

τὸν [καὶ] δόντα] q. d. who also is the Author of our sanctification.

[καί—‘novum hic additur momentum,’ Bengel. It introduces a climax, whereby the sin is intensified.]

δόντα, as being one great definite act of God by His Son.

τὸ πν. αὐτοῦ τὸ ἅγ.] This form of expression (q. d. ‘His own (αὐτοῦ emphatic) Spirit, the Holy One’) is probably chosen, and not τὸ ἅγ. πν αὐτοῦ, for precision, to bring out τὸ ἅγιον as connected with ἁγιασμός preceding.

εἰς ὑμᾶς is not = ὑμῖν, but gives the idea of direction: see Gal 4:6; ch. 2:9.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

8. τοιγαροῦ. With τοιγαροῦ, “therefore,” “consequently,” Paul draws a sharp inference from vv. 3-7. Since the specific commands, making for a consecration that is moral, are the express will of God who not only judges but calls unto holiness, he that sets aside these injunctions sets aside not man but God, the God who through his Spirit is the energising, consecrating power in the hearts of the believers.

As in Isa 21:2 (ὁ ἀθετῶν ἀθετεῖ, ὁ ἀνομῶν ἀνομει), so here the present participle is timeless and equivalent to a substantive, “the rejecter,” “the despiser.” The omission of the object (Vulg qui haec spernit) serves to “call attention not so much to what is set at naught as to the person who sets at naught” (Ell.). The omission of the article before ἄνθρωπο suggests a reference not to man generically nor to some particular man (e. g. τὸν ἀδελφό who has been wronged), but to any individual, with perhaps a “latent reference to the Apostle” (Ell.; cf. Dob. who compares 2Co 12:2) who was God’s spokesman. The contrast between man and God is unqualified (cf. 2:13, Gal 1:10, Exo 16:8, Exo 16:1 Reg. 8:7); it is not a man’s will but God’s will that is here in question. τοιγαροῦ, elsewhere in N. T. only Heb 12:1 and a dozen times in Lxx, is similar to but stronger than διὰ τοῦτ (2:13), διο (3:1) or ὥστ (4:18), and like these introduces a logical conclusion from a preceding discussion. Usually it begins the sentence (Heb 12:1, Job 22:10; cf. Epictetus); sometimes it is the second word (4 Mac. 13:16, 17:4, Job 24:22, etc.). ἀθετεῖ (cf. Soph. Lex. sub voc.) is a late Gk. word common in Lxx; it signifies “put away,” “set aside”; hence “reject,” “spurn,” “despise” (cf. Jud 1:8 with 2Pe 2:10).

τὸν διδόντα κτλ. “Who puts his Spirit, the holy, consecrating Spirit into you,” that is, εἰς τὰς καρδίας ὑμῶ (Gal 4:6). This addition, phrased in language reminiscent of the Lxx (cf. Eze 37:14: καὶ δώσω τὸ πνεῦμά μου εἰς ὑμᾶς καὶ ζήσεσθ), is a tacit reminder that they as well as Paul are ἐν κυρίῳ (v. 1) and as such responsible for their conduct not to Paul but to God who dwells in them by Christ or the Spirit. Three points are evident in this appended characterisation of God, each of them intimating a motive for obedience. (1) Not only is God the one who calls and judges, he is also the one who graciously puts into their hearts his Spirit whose presence insures their blamelessness in holiness when the Lord comes (3:13). In gratitude for this divine gift, they should be loyally obedient. (2) This indwelling Spirit is a power unto holiness, a consecrating Spirit. Devotion to God must consequently be ethical. (3) The Spirit is put not εἰς ἡμᾶ (A) “into us Christians” collectively, but εἰς ὑμᾶ “into you” Thessalonians, specifically. Hence each of them is individually responsible to God who by the Spirit is resident in them. In despising, the individual despises not a man but God.

διδόντ (BאDEGFI) is a general present participle and timeless; it describes God as the giver of the Spirit (cf. ὁ καλῶν ὑμᾶ, 2:12). δόντ (AKL, Vulg) is due to ἐκάλεσε (v. 7; cf. אA in 2:12, καλέσαντο); the aorist points to the time when God gave (Rom 5:5, 2Co 1:22, 2Co 5:5) or sent (Gal 4:6) the Spirit into their hearts. The new point emphasised by τὸν διδόντ is made explicit by אDGFKL, Vulg et al., which insert και after τό (cf. אGP in II 2:14 which read και before ἐκάλεσεν and A in II 3:3 which inserts και before στηρίξο). Here BAEI omit και, as do BADKL in II 2:14 and אBD and most in 3:8. In our passage, most textual critics including Weiss (112) insert και; but WH. do not allow it even as an alternative reading. The phrase διόόναι πνεῦμα εἴς τιν is apparently found elsewhere in Gk. Bib. only Eze 37:6, Eze 37:14. For διδόναι πνεῦμά τιν, cf. Rom 5:5, Rom 5:11:8, 2Co 5:5, Eph 1:17; Isa 42:5; for διδόναι πνεῦμα ἔντιν, cf. 2Co 1:22, 2Co 1:3 Reg. 22:23, Eze 36:26 ff., Eze 36:4 Reg. 19:7, 2Ch 18:22; for διδόναι πνεῦμα ἐπί τιν, cf. Num 11:29, Isa 42:1. The εἰ is for dative or for ἐ; “give to be in,” “put in.”—The whole phrase τὸ πνεῦμα αὐτοῦ τὸ ἅγιο is unusual in Paul; he uses, indeed, τὸ πνεῦμα αὐτου (Rom 8:11), τὸ ἅγιον πνεῦμ (2Co 13:13), and τὸ πνεῦμα τὸ ἅγιον τοῦ θεου (Eph 4:30; cf. 1:13 and Isa 63:11); but more often he has simply πνεῦμα ἅγιο (1:5 f., etc.; Ps. Sol. 17:42). On the phrase here, cf. Ps. 142:10; τὸ πνεῦμά σου τὸ ἅγιο, and Isa 63:10: αὐτοὶ δὲ ἠπείθησαν καὶ παρώξυναν τὸ πνεῦμα τὸ ἅγιον αὐτου Paul’s emphasis on τὸ ἅγιο is especially appropriate to the theme ἁγιασμό, consecration which is ethical as well as religious. Some codices (AI) put αὐτου before πνεῦμ

(3) Love to the Brothers (4:9-10a)

As the exhortation to ethical consecration (vv. 3-8) recalls ἀμέμπτους ἐν ἁγιωσύνῃ (3:13), so the new point “concerning love to the brothers” recalls περισσεύσαι τῇ ἀγάπῃ εἰς ἀλλήλου (3:12). The form in which the new section (δε) is introduced, περὶ δὶ τῆς φιλαδελφία, suggests (cf. 1Co 7:25, 1Co 8:1, 1Co 12:1, 1Co 16:1 (2Co 9:1) 16:12) that the Thessalonians had written Paul expressly for advice in this matter. They would scarcely have done so, if there had been no disturbing elements in the brotherhood, namely, as vv. 10b-12 intimate, idleness on the part of some leading to poverty and meddlesomeness in the affairs of the brotherhood. In his reply, Paul at first says (vv. 9-10a) that it is unnecessary for him to write anything about the matter because they have been taught of God to love one another and are, moreover, practising this love among the brethren not only at home but throughout all Macedonia. This excellent practice, however, does not prohibit his exhorting them not simply in general to abound the more in brotherly love (περισσεύειν μᾶλλο) but also in particular to be tranquil in mind, to attend to their own affairs, and work with their hands (vv. 11-12), any more than the fact that they were walking so as to please God (v. 1) prevented his urging them not simply in general to abound the more in such walking (ἵνα περισσεύητε μᾶλλο) but also in particular to abstain from fornication, etc. (vv. 3-8). To affirm, as some do, that although vv. 10b-12 are closely joined syntactically with vv. 9-10a yet exegesis is not justified in joining them materially appears to miss not only the obvious connection of the two sections but also the parallelism of approach already observed between vv. 9-11 and vv. 1-3. It is for convenience only that we subdivide into Love to Brothers (4:9-10a) and Idleness (4:10b-12).

9Now concerning love to the brothers, you have no need of our writing to you, for you yourselves are taught of God to love another; 10in fact you are also doing it toward all the brothers who are in the whole of Macedonia.

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

Despiseth [αθετων] . Better, rejecteth. Setteth aside. Comp. Gal 2:21; Gal 3:15; 1Co 1:19. Used in N. T. both of persons and things. His Holy Spirit [το πνευμα αυτου το αγιον] . Solemn and emphatic : His Spirit, the holy. Similarly, Act 14:8, 28; Act 19:6; Act 20:23; Eph 1:13; Eph 4:30.

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