Day 1370 of 1461 · 2030-10-01
1 Thessalonians 4:1–18
1Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more.
2For you know what instructions we gave you through the Lord Jesus.
3For this is the will of God: your sanctification, that you abstain from sexual immorality,
4that each one of you know how to control his own body in sanctification and honor,
5not in the passion of lust, even as the Gentiles who don’t know God,
6that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified.
7For God called us not for uncleanness, but in sanctification.
8Therefore he who rejects this doesn’t reject man, but God, who has also given his Holy Spirit to you.
9But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another,
10for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more;
11and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we instructed you;
12that you may walk properly toward those who are outside, and may have need of nothing.
13But we don’t want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don’t grieve like the rest, who have no hope.
14For if we believe that Jesus died and rose again, even so God will bring with him those who have fallen asleep in Jesus.
15For this we tell you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will in no way precede those who have fallen asleep.
16For the Lord himself will descend from heaven with a shout, with the voice of the archangel and with God’s trumpet. The dead in Christ will rise first,
17then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever.
18Therefore comfort one another with these words.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~945 words.
Matthew Henry. 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. 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. 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. Though these Thessalonians had in some sense no need of an exhortation to brotherly love, as if it were wholly wanting, yet they must be exhorted to pray for more, and labour for more. By this word of the Lord we know, (1.) That the Lord Jesus will come down from heaven in all the pomp and power of the upper world (Th1 4:16): The Lord himself shall descend from heaven with a shout. Death is an unknown thing, and the state of the dead, or the state after death, we are much in the dark about; yet there are some things concerning those especially who die in the Lord that we need not, and ought not, to be ignorant of; and, if these things be really understood and duly considered, they will be sufficient to allay our sorrow concerning them. 1.
Jamieson–Fausset–Brown. It is your brother whom you wrong (compare Pro 6:27-33). the Lord--the coming Judge (Th2 1:7-8). avenger--the Righter. of all such--Greek, "concerning all these things;" in all such cases of wrongs against a neighbor's conjugal honor. testified--Greek, "constantly testified [ALFORD]. 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. Some oldest manuscripts support English Version reading, "YE have"; others, and those the weightiest, read, "WE have." We need not write, as ye yourselves are taught, and that by God: namely, in the heart by the Holy Spirit (Joh 6:45; Heb 8:11; Jo1 2:20, Jo1 2:27). to love--Greek, "with a view to," or "to the end of your loving one another." Divine teachings have their confluence in love [BENGEL]. "As surely as we all believe that Christ died and rose again (the very doctrine specified as taught at Thessalonica, Act 17:3), so also will God bring those laid to sleep by Jesus with Him (Jesus)." (So the order and balance of the members of the Greek sentence require us to translate). This is the "mystery," a truth once hidden, now revealed, which Paul shows (Co1 15:51-52). prevent--that is, "anticipate." So far were the early Christians from regarding their departed brethren as anticipating them in entering glory, that they needed to be assured that those who remain to the coming of the Lord "will not anticipate them that are asleep." The "we" means whichever of us are alive and remain unto the coming of the Lord. Again he says, "we," recommending thus the expression to Christians of all ages, each generation bequeathing to the succeeding one a continually increasing obligation to look for the coming of the Lord. [EDMUNDS]. together with them--all together: the raised dead, and changed living, forming one joint body. in the clouds--Greek, "in clouds." The same honor is conferred on them as on their Lord.
John Calvin. 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. 1. But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. 9. This, therefore, is the best means of a tranquil life, when every one, intent upon the duties of his own calling, discharges those duties which are enjoined upon him by the Lord, and devotes himself to these things: while the husbandman employs himself in rural labors, the workman carries on his occupation, and in this way every one keeps within his own limits. As to their objecting that we must not indulge grief on occasion of the death of our relatives, lest we should resist God, this would apply in all adversities; but it is one thing to bridle our grief, that it may be made subject to God, and quite another thing to harden one's self so as to be like stones, by casting away human feelings. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 14. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 15.
Martin Luther. Paul writes these words to comfort Christians who were troubled about what would take place at the resurrection of the dead.
Full commentary on this passage
Matthew Henry
chapter
In this chapter the apostle gives earnest exhortations to abound in holiness, with a caution against uncleanness, enforced with several arguments (Th1 4:1-8). He then mentions the great duties of brotherly love, and quietness with industry in our callings (Th1 4:9-12). And concludes with comforting those who mourned for their relations and friends that died in the Lord (Th1 4:13-18).
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1–8
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 to…
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9–12
In these words the apostle mentions the great duties,
I. Of brotherly love. This he exhorts them to increase in yet more and more. The exhortation is introduced, not with a compliment, but with a commendation, because they were remarkable in the exercise of it, which made it less needful that he should write to them about it, Th1 4:9. Thus by his good opinion of them he insinuated himself into their affections, and so made way for his exhortation to them. Note, We should take notice of that in others which is good, to their praise, that by so doing we may lay engagements upon them to abound therein more and more. Observe,
1. What it is that the apostle commends in them. It was not so much their own virtue as God's grace; yet he takes notice of the evidence they gave of the grace of God in them. (1.) It was God's grace that he took special notice of: that God had taught them this good lesson: You yourselves are taught of God to love one another, Th1 4:9. Whoever does that which is good is taught of God to do it, and God must have the glory. All who are savingly taught of God are taught this lesson, to love one another. This is the livery of Christ's family. Note also, The teaching of the Spirit exceeds the teaching of men; and, as no man should teach contrary to what God teaches, so none can teach so effectually as he teaches; and men's teaching is fain and useless unless God teach also. (2.) The Thessalonians gave good evidence of their being taught of God by their love to the brethren in all Macedonia, Th1 4:10. They not only loved those of their own city and society, or such as were near them and just of their own sentiments, but their love was extensive. And a true Christian's is so to all the saints, though distant from him in place, and differing from him in some opinions or practices of less moment.
2. The exhortation itself is to increase more and more in this great grace and duty of brotherly love, Th1 4:10. Though these Thessalonians had in some sense no need of an exhortation to brotherly love, as if it were wholly wanting, yet they must be exhorted to pray for more, and labour for more. There are none on this side heaven who love in perfection. Those who are eminent in this or any other grace have need of increase therein as well as of perseverance unto the end.
II. Of quietness and industry in their callings. Observe, 1. The apostle exhorts to these duties: that they should study to be quiet, Th1 4:11. It is the most desirable thing to have a calm and quiet temper, and to be of a peaceable and quiet behaviour. This tends much to our own and others' happiness; and Christians should study how to be quiet. We should be ambitious and industrious how to be calm and quiet in our minds, in patience to possess our own souls, and to be quiet towards others; or of a meek and mild, a gentle and peaceable disposition, not given to strife, contention, or division. Satan is very busy to disquiet us; and we have that in our own hearts that disposes us to be disquiet; therefore let us study to be quiet. It follows, Do your own business. When we go beyond this, we expose ourselves to a great deal of inquietude. Those who are busy-bodies, meddling in other men's matters, generally have but little quiet in their own minds and cause great disturbances among their neighbours; at least they seldom mind the other exhortation, to be diligent in their own calling, to work with their own hands; and yet this was what the apostle commanded them, and what is required of us also. Christianity does not discharge us from the work and duty of our particular callings, but teaches us to be diligent therein. 2. The exhortation is enforced with a double argument; namely, (1.) So we shall live creditably. Thus we shall walk honestly, or decently and creditably, towards those that are without, Th1 4:12. This will be to act as becomes the gospel, and will gain a good report from those that are strangers, yea, enemies to it. Note, It is a great ornament t…
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13–18
In these words the apostle comforts the Thessalonians who mourned for the death of their relations and friends that died in the Lord. His design is to dissuade them from excessive grief, or inordinate sorrow, on that account. All grief for the death of friends is far from being unlawful; we may weep at least for ourselves if we do not weep for them, weep for own loss, though it may be their fain. Yet we must not be immoderate in our sorrows, because,
I. This looks as if we had no hope, Th1 4:13. It is to act too much like the Gentiles, who had no hope of a better life after this; whereas we Christians, who have a most sure hope, the hope of eternal life after this, which God who cannot lie hath promised us, should moderate all our joys and our sorrows on account of any worldly thing. This hope is more than enough to balance all our griefs upon account of any of the crosses of the present time.
II. This is an effect of ignorance concerning those who are dead, Th1 4:13. There are some things which we cannot be ignorant of concerning those that are asleep; for the land they are removed to is a land of darkness, which we know but little of and have no correspondence with. To go among the dead is to go among we know not whom, and to live we know not how. Death is an unknown thing, and the state of the dead, or the state after death, we are much in the dark about; yet there are some things concerning those especially who die in the Lord that we need not, and ought not, to be ignorant of; and, if these things be really understood and duly considered, they will be sufficient to allay our sorrow concerning them.
1. They sleep in Jesus. They are asleep, Th1 4:13. They have fallen asleep in Christ, Co1 15:18. Death does not annihilate them. It is but a sleep to them. It is their rest, and undisturbed rest. They have retired out of this troublesome world, to rest from all their labours and sorrows, and they sleep in Jesus, Th1 4:14. Being still in union with him, they sleep in his arms and are under his special care and protection. Their souls are in his presence, and their dust is under his care and power; so that they are not lost, nor are they losers, but great gainers by death, and their removal out of this world is into a better.
2. They shall be raised up from the dead, and awakened out of their sleep, for God will bring them with him, Th1 4:14. They then are with God, and are better where they are than when they were here; and when God comes he will bring them with him. The doctrine of the resurrection and the second coming of Christ is a great antidote against the fear of death and inordinate sorrow for the death of our Christian friends; and this doctrine we have a full assurance of, because we believe that Jesus died and rose again, Th1 4:14. It is taken for granted that as Christians they knew and believed this. The death and resurrection of Christ are fundamental articles of the Christian religion, and give us hope of a joyful resurrection; for Christ, having risen from the dead, has become the first fruits of those that slept; and therefore those who have fallen asleep in him have not perished nor are lost, Co1 15:18, Co1 15:20. His resurrection is a full confirmation of all that is said in the gospel, or by the word of the Lord, which has brought life and immortality to light.
3. Their state and condition shall be glorious and happy at the second coming of Christ. This the apostle informs the Thessalonians of by the word of the Lord (Th1 4:15), by divine revelation from the Lord Jesus; for though the resurrection of the dead, and a future state of blessedness, were part of the creed of the Old Testament saints, yet they are much more clearly revealed in and by the gospel. By this word of the Lord we know, (1.) That the Lord Jesus will come down from heaven in all the pomp and power of the upper world (Th1 4:16): The Lord himself shall descend from heaven with a shout. He ascended into heaven after his resurrection, and passe…
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John Calvin
1
1 Thessalonians 4:1-5
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.
1. Ergo quod reliquum est, fratres, rogamus vos et obsecramus in Domino Iesu, quemadmodum accepistis a nobis, quomodo oporteat vos ambulare et placere Deo, ut abundetis magis:
2. For ye know what commandments we gave you by the Lord Jesus.
2. Nostis enim quae praecepta dederimus vobis per Dominum Iesum.
3. For this is the will of God, even your sanctification, that ye should abstain from fornication:
3. Haec enim est voluntas Dei, sanctificatio vestra: ut vos abstineatis ab omni scortatione.
4. That every one of you should know how to possess his vessel in sanctification and honour;
4. Et sciat unusquisque vestrum suum vas possidere in sanctificatione et honore:
5. Not in the lust of concupiscence, even as the Gentiles which know not God:
5. Non in affectu concupiscentiae, quemadmodum et Gentes, quae non noverunt Deum.
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. [566]
3 For this is the will of God. This is doctrine of a general nature, from which, as from a fountain, he immediately deduces special admonitions. When he says that this is the will of God, he means that we have been called by God with this design. "For this end ye are Christians -- this the gospel aims at -- that ye may sanctify yourselves to God." The meaning of the term sanctification we have already explained elsewhere in repeated instances -- that renouncing the world, and clearing ourselves from the pollutions of the flesh, we offer ourselves to God as if in sacrifice, for nothing can with propriety be offered to Him, but what is pure and holy.
That ye abstain. This is one injunction, which he derives from the fountain of which he had immediately before made mention; for nothing is more opposed to holiness than the defilement of fornication, which pollutes the whole man. On this account he assigns the lust of concupiscence to the Gentiles, who know not God. "Where the knowledge of God reigns, lusts must be subdued."
By the lust of concupiscence, he means all base lusts of the flesh, but, at the same time, by this manner of expression, he brands with dishonor all desires that allure us to pleasure and carnal delights, as in Romans 13:14, he bids us have no care for the flesh in respect of the lust thereof. For when men give indulgence to their appetites, there are no bounds to lasciviousness. [567] Hence the …
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6
1 Thessalonians 4:6-8
6. That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified.
6. Ne quis opprimat vel circumveniat in negotio fratrem suum: quia vindex erit Dominus omnium istorum, quemadmodum et praediximus vobis, et obtestati sumus.
7. For God hath not called us unto uncleanness, but unto holiness.
7. Non enim vocavit vos Deus ad immunditiam, sed ad sanctificationem.
8. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his Holy Spirit.
8. Itaque qui hoc repudiat, non hominem repudiat, sed Deum, qui etiam dedit Spiritum suum sanctum in nos.
6 Let no man oppress. Here we have another exhortation, which flows, like a stream, from the doctrine of sanctification. "God," says he, "has it in view to sanctify us, that no man may do injury to his brother." For as to Chrysostom's connecting this statement with the preceding one, and explaining huperbainein kai pleonektein to mean -- neighing after the wives of others, (Jeremiah 5:8) and eagerly desiring them, is too forced an exposition. Paul, accordingly, having adduced one instance of unchastity in respect of lasciviousness and lust, teaches that this also is a department of holiness -- that we conduct ourselves righteously and harmlessly towards our neighbors. The former verb refers to violent oppressions -- where the man that has more power emboldens himself to inflict injury. The latter includes in it all immoderate and unrighteous desires. As, however, mankind, for the most part, indulge themselves in lust and avarice, he reminds them of what he had formerly taught -- that God would be the avenger of all such things. We must observe, however, what he says -- we have solemnly testified; [569] for such is the sluggishness of mankind, that, unless they are wounded to the quick, they are touched with no apprehension of God's judgment.
7 For God hath not called us. This appears to be the same sentiment with the preceding one -- that the will of God is our sanctification. There is, however, a little difference between them. For after having discoursed as to the correcting of the vices of the flesh, he proves, from the end of our calling, that God desires this. For he sets us apart to himself as his peculiar possession. [570] Again, that God calls us to holiness, he proves by contraries, because he rescues us, and calls us back, from unchastity. From this he concludes, that all that reject this doctrine reject not men, but God, the Author of this calling, which altogether falls to the ground so soon as this principle as to newness of life is overthrown. Now, the reason why he rouses himself so vehemently is, because there are always wanton persons who, while they fearlessly despise God, treat with ridicule all threatenings of his judgment, and at the same time hold in derision all injunctions as to a holy and pious life. Such persons must not be taught, but must be beaten with severe reproofs as with the stroke of a hammer.
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 …
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9
1 Thessalonians 4:9-12
9. But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another.
9. De fraterno autem amore non opus habetis, ut scribam vobis: ipsi enim vos a Deo estis edocti, ut diligatis invicem.
10. And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more;
10. Etenim hoc facitis erga omnes fratres, qui sunt in tota Macedonia. Hortamur autem vos, fratres, ut abundetis magis,
11. And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you;
11. Et altius contendatis, ut colatis quietem, et agatis res vestras, et laboretis manibus vestris, quemadmodum vobis denuntiavimus,
12. That ye may walk honestly toward them that are without, and that ye may have lack of nothing.
12. Ut ambuletis decenter erga extraneos, et nulla re opus habeatis.
9 As to brotherly love. Having previously, in lofty terms, commended their love, he now speaks by way of anticipation, saying, ye need not that I write to you. He assigns a reason -- because they had been divinely taught -- by which he means that love was engraven upon their hearts, so that there was no need of letters written on paper. For he does not mean simply what John says in his first Canonical [571] Epistle, the anointing will teach you, (1 John 2:27) but that their hearts were framed for love; so that it appears that the Holy Spirit inwardly dictates efficaciously what is to be done, so that there is no need to give injunctions in writing. He subjoins an argument from the greater to the less; for as their love diffuses itself through the whole of Macedonia, he infers that it is not to be doubted that they love one another. Hence the particle for means likewise, or nay more, for, as I have already stated, he adds it for the sake of greater intensity.
10 And we exhort you. Though he declares that they were sufficiently prepared of themselves for all offices of love, he nevertheless does not cease to exhort them to make progress, there being no perfection in men. And, unquestionably, whatever appears in us in a high state of excellence, we must still desire that it may become better. Some connect the verb philotimeiszai with what follows, as if he exhorted them to strive at the maintaining of peace; but it corresponds better with the expression that goes before. For after having admonished them to increase in love, he recommends to them a sacred emulation, that they may strive among themselves in mutual affection, or at least he enjoins that each one strive to conquer himself; [572] and I rather adopt this latter interpretation. That, therefore, their love may be perfect, he requires that there be a striving among them, such as is wont to be on the part of those who eagerly [573] aspire at victory. This is the best emulation, when each one strives to overcome himself in doing good. As to my not subscribing to the opinion of those who render the words, strive to maintain peace, this single reason appears to me to be sufficiently valid -- that Paul would not in a thing of less difficulty have enjoined so arduous a conflict -- which suits admirably well with advancement in love, where so many hindrances present themselves. Nor would I have any objection to the other meaning of the verb -- that they should exercise liberality generally towards others.
11 Maintain Peace. I have already stated that this clause must be separated from what goes before, for this is a new sentence. Now, to be at peace, means in this passage -- to act peacefully and without disturbance, as we also say in French -- sans bruit, (without noise.) In short, he exhorts them to be peaceable and tranquil. This is the purport of what he adds immediately afterwards -- to do your own business: for we commonly see, that those who intrude themselves with forwardness into the affairs of others, make great disturbance, and giv…
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13
1 Thessalonians 4:13-14
13. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.
13. Nolo autem vos ignorare, fratres, de iis qui obdormierunt, ut ne contristemini, sicut et caeteri qui spem non habent.
14. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.
14. Nam si credimus, quod Iesus mortuus est, et resurrexit, ita et Deus eos, qui dormierunt per Christum, adducet cum eo.
13 But I would not have you ignorant. It is not likely that the hope of a resurrection had been torn up among the Thessalonians by profane men, as had taken place at Corinth. For we see how he chastises the Corinthians with severity, but here he speaks of it as a thing that was not doubtful. It is possible, however, that this persuasion was not sufficiently fixed in their minds, and that they accordingly, in bewailing the dead, retained something of the old superstition. For the sum of the whole is this -- that we must not bewail the dead beyond due bounds, inasmuch as we are all to be raised up again. For whence comes it, that the mourning of unbelievers has no end or measure, but because they have no hope of a resurrection? It becomes not us, therefore, who have been instructed as to a resurrection, to mourn otherwise than in moderation. He is to discourse afterwards as to the manner of the resurrection; and he is also on this account to say something as to times; but in this passage he meant simply to restrain excessive grief, which would never have had such an influence among them, if they had seriously considered the resurrection, and kept it in remembrance.
He does not, however, forbid us altogether to mourn, but requires moderation in our mourning, for he says, that ye may not sorrow, as others who have no hope. He forbids them to grieve in the manner of unbelievers, who give loose reins to their grief, because they look upon death as final destruction, and imagine that everything that is taken out of the world perishes. As, on the other hand, believers know that they quit the world, that they may be at last gathered into the kingdom of God, they have not the like occasion of grief. Hence the knowledge of a resurrection is the means of moderating grief. He speaks of the dead as asleep, agreeably to the common practice of Scripture -- a term by which the bitterness of death is mitigated, for there is a great difference between sleep and destruction [574] It refers, however, not to the soul, but to the body, for the dead body lies in the tomb, as in a couch, until God raise up the man. Those, therefore, act a foolish part, who infer from this that souls sleep. [575]
We are now in possession of Paul's meaning -- that he lifts up the minds of believers to a consideration of the resurrection, lest they should indulge excessive grief on occasion of the death of their relatives, for it were unseemly that there should be no difference between them and unbelievers, who put no end or measure to their grief for this reason, that in death they recognize nothing but destruction. [576] Those that abuse this testimony, so as to establish among Christians Stoical indifference, that is, an iron hardness, [577] will find nothing of this nature in Paul's words. As to their objecting that we must not indulge grief on occasion of the death of our relatives, lest we should resist God, this would apply in all adversities; but it is one thing to bridle our grief, that it may be made subject to God, and quite another thing to harden one's self so as to be like stones, by casting away human feelings. Let, therefore, the grief of the pious be mixed with consolation, which may train them to patience. The hope of a blessed resurrection, which is the mother of patience, will effect this.
14 For if we believe. He assumes this axiom of our faith, that Christ was raised up from the dead, that we might be partakers of the sam…
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1 Thessalonians 4:15-18
15. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.
15. Hoc enim vobis dicimus in sermone Domini, quod nos, qui vivemus et superstites erimus in adventum Domini, non praeveniemus eos, qui dormierunt.
16. For 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:
16. Quoniam ipse Dominus cum clamore, cum voce Archangeli et tuba Dei descendet e coelo: ac mortui, qui in Christo sunt, resurgent primum.
17. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.
17. Deinde nos qui vivemus, ac residui erimus, simul cum ipsis rapiemur in nubibus, in occursum Domini in aera: et sic semper cum Domino erimus.
18. Wherefore comfort one another with these words.
18. Itaque consolamini vos mutuo in sermonibus istis.
15 For this we say unto you. He now briefly explains the manner in which believers will be raised up from death. Now, as he speaks of a thing that is very great, and is incredible to the human mind, and also promises what is above the power and choice of men, he premises that he does not bring forward anything that is his own, or that proceeds from men, but that the Lord is the Author of it. It is probable, however, that the word of the Lord means what was taken from his discourses. [579] For though Paul had learned by revelation all the secrets of the heavenly kingdom, it was, nevertheless, more fitted to establish in the minds of believers the belief of a resurrection, when he related those things that had been uttered by Christ's own mouth. "We are not the first witnesses of the resurrection, but instead of this the Master himself declared it." [580]
We who live. This has been said by him with this view -- that they might not think that those only would be partakers of the resurrection who would be alive at the time of Christ's coming, and that those would have no part in it who had been previously taken away by death. "The order of the resurrection," says he, "will begin with them: [581] we shall accordingly not rise without them." From this it appears that the belief of a final resurrection had been, in the minds of some, slight and obscure, and involved in various errors, inasmuch as they imagined that the dead would be deprived of it; for they imagined that eternal life belonged to those alone whom Christ, at his last coming, would find still alive upon the earth. Paul, with the view of remedying these errors, assigns the first place to the dead, and afterwards teaches that those will follow who will be at that time remaining in this life.
As to the circumstance, however, that by speaking in the first person he makes himself, as it were, one of the number of those who will live until the last day, he means by this to arouse the Thessalonians to wait for it, nay more, to hold all believers in suspense, that they may not promise themselves some particular time: for, granting that it was by a special revelation that he knew that Christ would come at a somewhat later time, [582] it was nevertheless necessary that this doctrine should be delivered to the Church in common, that believers might be prepared at all times. In the mean time, it was necessary thus to cut off all pretext for the curiosity of many -- as we shall find him doing afterwards at greater length. When, however, he says, we that are alive, he makes use of the present tense instead of the future, in accordance with the Hebrew idiom.
16 For the Lord himself. He employs the term keleusmatos, (shout,) and afterwards adds, the voice of the archangel, by way of exposition, intimating what is to be the nature of that arousing shout -- that the archangel will discharge the office of a herald to summon the living and the dead to …
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Jamieson–Fausset–Brown
2
by the Lord Jesus--by His authority and direction, not by our own. He uses the strong term, "commandments," in writing to this Church not long founded, knowing that they would take it in a right spirit, and feeling it desirable that they should understand he spake with divine authority. He seldom uses the term in writing subsequently, when his authority was established, to other churches. Co1 7:10; Co1 11:17; and Ti1 1:5 (Th1 4:18, where the subject accounts for the strong expression) are the exceptions. "The Lord" marks His paramount authority, requiring implicit obedience.
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3
For--enforcing the assertion that his "commandments" were "by (the authority of) the Lord Jesus" (Th1 4:2). Since "this is the will of God," let it be your will also.
fornication--not regarded as a sin at all among the heathen, and so needing the more to be denounced (Act 15:20).
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4
know--by moral self-control.
how to possess his vessel--rather as Greek, "how to acquire (get for himself) his own vessel," that is, that each should have his own wife so as to avoid fornication (Th1 4:3; Co1 7:2). The emphatical position of "his own" in the Greek, and the use of "vessel" for wife, in Pe1 3:7, and in common Jewish phraseology, and the correct translation "acquire," all justify this rendering.
in sanctification-- (Rom 6:19; Co1 6:15, Co1 6:18). Thus, "his own" stands in opposition to dishonoring his brother by lusting after his wife (Th1 4:6).
honour-- (Heb 13:4) contrasted with "dishonor their own bodies" (Rom 1:24).
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5
in the lust--Greek, "passion"; which implies that such a one is unconsciously the passive slave of lust.
which know not God--and so know no better. Ignorance of true religion is the parent of unchastity (Eph 4:18-19). A people's morals are like the objects of their worship (Deu 7:26; Psa 115:8; Rom 1:23-24).
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go beyond--transgress the bounds of rectitude in respect to his "brother."
defraud--"overreach" [ALFORD]; "take advantage of" [EDMUNDS].
in any matter--rather as Greek, "in the matter"; a decorous expression for the matter now in question; the conjugal honor of his neighbor as a husband, Th1 4:4; Th1 4:7 also confirms this view; the word "brother" enhances the enormity of the crime. It is your brother whom you wrong (compare Pro 6:27-33).
the Lord--the coming Judge (Th2 1:7-8).
avenger--the Righter.
of all such--Greek, "concerning all these things;" in all such cases of wrongs against a neighbor's conjugal honor.
testified--Greek, "constantly testified [ALFORD].
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unto uncleanness--Greek, "for the purpose of."
unto--rather as Greek, "in"; marking that "holiness" is the element in which our calling has place; in a sphere of holiness. Saint is another name for Christian.
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8
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).
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9
brotherly love, &c.--referring here to acts of brotherly kindness in relieving distressed brethren. Some oldest manuscripts support English Version reading, "YE have"; others, and those the weightiest, read, "WE have." We need not write, as ye yourselves are taught, and that by God: namely, in the heart by the Holy Spirit (Joh 6:45; Heb 8:11; Jo1 2:20, Jo1 2:27).
to love--Greek, "with a view to," or "to the end of your loving one another." Divine teachings have their confluence in love [BENGEL].
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9 more notes on this passage are in the library.
Martin Luther
13–18 · Epistle Sermons
13 But we would not have you ignorant, brethren, concerning them that fall asleep; that ye sorrow not, even as the rest, who have no hope. 14 For if we believe that Jesus died and rose again, even so them also that are fallen asleep in Jesus will God bring with him. 15 For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in no wise precede them that are fallen asleep. 16 For 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; 17 then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18 Wherefore comfort one another with these words.
LIVING AND DEAD WHEN CHRIST RETURNS.
Paul writes these words to comfort Christians who were troubled about what would take place at the resurrection of the dead. Shall all rise together? Shall those living on the earth at the last day meet Christ before others? These and like thoughts worried them. Here Paul answers them by saying that Christ would take all his believers to himself at the same time, etc.
This epistle text you will find richly expounded in "The Explanation of Certain Epistles," which appeared on special occasions. [The Miscellaneous Sermons of the Year 1532.]
Twenty Sixth Sunday After Trinity
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