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86 lines
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Title = 'The First Epistle of Paul the Apostle to the Thessalonians';
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SubTitle3 = 'CHAPTER 4';
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<p id="Chapter4" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 4
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<p id="a1Th4_1"><a onclick="return mV('1Th',4,'1-18');">1Th 4:1-18</a>. EXHORTATIONS TO CHASTITY; BROTHERLY LOVE; QUIET INDUSTRY; ABSTINENCE FROM UNDUE SORROW FOR DEPARTED FRIENDS, FOR AT CHRIST'S COMING ALL HIS SAINTS SHALL BE GLORIFIED.
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<p><b>1. Furthermore</b>—<i>Greek,</i> "As to what remains." Generally used towards the close of his Epistles (<a onclick="return mV('Eph',6,10);">Eph 6:10</a>; <a onclick="return mV('Phl',4,8);">Phl 4:8</a>).
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<br><br><b>then</b>—with a view to the <i>love</i> and <i>holiness</i> (<a onclick="return mV('1Th',3,12,13);">1Th 3:12-13</a>) which we have just prayed for in your behalf, we now give you exhortation.
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<br><br><b>beseech</b>—"ask" as if it were a personal favor.
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<br><br><b>by,</b> etc.—rather as <i>Greek,</i> "IN the Lord Jesus"; in communion with the Lord Jesus, as Christian ministers dealing with Christian people [EDMUNDS].
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<br><br><b>as ye...received</b>—when we were with you (<a onclick="return mV('1Th',2,13);">1Th 2:13</a>).
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<br><br><b>how</b>—<i>Greek,</i> the "how," that is, <i>the manner.</i>
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<br><br><b>walk and...please God</b>—that is, "<i>and so</i> please God," namely, by your walk; in contrast to the Jews who "please not God" (<a onclick="return mV('1Th',2,15);">1Th 2:15</a>). The oldest manuscripts add a clause here, "even as also ye do walk" (compare <a onclick="return mV('1Th',4,10);">1Th 4:10</a>; <a onclick="return mV('1Th',5,11);">5:11</a>). These words, which he was able to say of them with truth, conciliate a favorable hearing for the precepts which follow. Also the expression, "abound <i>more and more,</i>" implies that there had gone before a recognition of their already in some measure <i>walking so.</i>
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<p id="a1Th4_2"><b>2. by the Lord Jesus</b>—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. <a onclick="return mV('1Cr',7,10);">1Cr 7:10</a>; <a onclick="return mV('1Cr',11,17);">11:17</a> and <a onclick="return mV('1Ti',1,5);">1Ti 1:5</a> (<a onclick="return mV('1Th',4,18);">1Th 4:18</a>, where the subject accounts for the strong expression) are the exceptions. "The Lord" marks His paramount authority, requiring implicit obedience.
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<p id="a1Th4_3"><b>3. For</b>—enforcing the assertion that his "commandments" were "by (the authority of) the Lord Jesus" (<a onclick="return mV('1Th',4,2);">1Th 4:2</a>). Since "this is the will of God," let it be your will also.
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<br><br><b>fornication</b>—not regarded as a sin at all among the heathen, and so needing the more to be denounced (<a onclick="return mV('Act',15,20);">Act 15:20</a>).
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<p id="a1Th4_4"><b>4. know</b>—by moral self-control.
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<br><br><b>how to possess his vessel</b>—rather as <i>Greek,</i> "how to <i>acquire</i> (get for himself) <i>his own</i> vessel," that is, that each should have <i>his own wife</i> so as to avoid fornication (<a onclick="return mV('1Th',4,3);">1Th 4:3</a>; <a onclick="return mV('1Cr',7,2);">1Cr 7:2</a>). The emphatical position of "his own" in the <i>Greek,</i> and the use of "vessel" for <i>wife,</i> in <a onclick="return mV('1Pe',3,7);">1Pe 3:7</a>, and in common Jewish phraseology, and the correct translation "acquire," all justify this rendering.
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<br><br><b>in sanctification</b>— (<a onclick="return mV('Rom',6,19);">Rom 6:19</a>; <a onclick="return mV('1Cr',6,15,18);">1Cr 6:15, 18</a>). Thus, "his own" stands in opposition to dishonoring his brother by lusting after <i>his</i> wife (<a onclick="return mV('1Th',4,6);">1Th 4:6</a>).
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<br><br><b>honour</b>— (<a onclick="return mV('Hbr',13,4);">Hbr 13:4</a>) contrasted with "<i>dishonor</i> their own bodies" (<a onclick="return mV('Rom',1,24);">Rom 1:24</a>).
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<p id="a1Th4_5"><b>5. in the lust</b>—<i>Greek,</i> "passion"; which implies that such a one is unconsciously the <i>passive</i> slave of lust.
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<br><br><b>which know not God</b>—and so know no better. Ignorance of true religion is the parent of unchastity (<a onclick="return mV('Eph',4,18,19);">Eph 4:18-19</a>). A people's morals are like the objects of their worship (<a onclick="return mV('Deu',7,26);">Deu 7:26</a>; <a onclick="return mV('Psa',115,8);">Psa 115:8</a>; <a onclick="return mV('Rom',1,23,24);">Rom 1:23-24</a>).
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<p id="a1Th4_6"><b>6. go beyond</b>—transgress the bounds of rectitude in respect to his "brother."
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<br><br><b>defraud</b>—"overreach" [ALFORD]; "take advantage of" [EDMUNDS].
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<br><br><b>in any matter</b>—rather as <i>Greek,</i> "in <i>the</i> matter"; a decorous expression for the matter now in question; the conjugal honor of his neighbor as a husband, <a onclick="return mV('1Th',4,4);">1Th 4:4</a>; <a onclick="return mV('1Th',4,7);">1Th 4:7</a> also confirms this view; the word "brother" enhances the enormity of the crime. It is your <i>brother</i> whom you wrong (compare <a onclick="return mV('Pro',6,'27-33');">Pro 6:27-33</a>).
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<br><br><b>the Lord</b>—the coming Judge (<a onclick="return mV('2Th',1,7,8);">2Th 1:7-8</a>).
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<br><br><b>avenger</b>—the Righter.
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<br><br><b>of all such</b>—<i>Greek,</i> "concerning all <i>these things;</i>" in all such cases of wrongs against a neighbor's conjugal honor.
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<br><br><b>testified</b>—<i>Greek,</i> "<i>constantly</i> testified [ALFORD].
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<p id="a1Th4_7"><b>7. unto uncleanness</b>—<i>Greek,</i> "for the purpose of."
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<br><br><b>unto</b>—rather as <i>Greek,</i> "in"; marking that "holiness" is the element in which our calling has place; in a sphere of holiness. <i>Saint</i> is another name for <i>Christian.</i>
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<p id="a1Th4_8"><b>8. despiseth,</b> etc.—<i>Greek,</i> "setteth at naught" such engagements imposed on him in his calling, <a onclick="return mV('1Th',4,7);">1Th 4:7</a>; in relation to his "brother," <a onclick="return mV('1Th',4,6);">1Th 4:6</a>. He who doth so, "sets at naught not man (as for instance his brother), but God" (<a onclick="return mV('Psa',51,4);">Psa 51:4</a>) is used of <i>despising</i> or <i>rejecting</i> God's minister, it may mean here, "He who despiseth" or "rejecteth" these our ministerial precepts.
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<br><br><b>who hath also given unto us</b>—So some oldest manuscripts read, but most oldest manuscripts read, "Who (without 'also') <i>giveth</i> (present) unto <i>you</i>" (not "us").
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<br><br><b>his Spirit</b>—<i>Greek,</i> "His own Spirit, the <i>Holy</i> (One)"; thus emphatically marking "holiness" (<a onclick="return mV('1Th',4,7);">1Th 4:7</a>) as the end for which the Holy (One) is being given. "Unto you," in the <i>Greek,</i> implies that the Spirit is being given <i>unto, into</i> (put "into" your hearts), <i>and among</i> you (compare <a href= "#" onclick="return mV('1Th',2,9);">1Th 2:9</a>; <a onclick="return mV('Eph',4,30);">Eph 4:30</a>). "Giveth" implies that sanctification is not merely a work once for all accomplished in the past, but a <i>present progressive</i> work. So the Church of England Catechism, "<i>sanctifieth</i> (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 (<a onclick="return mV('1Pe',1,16);">1Pe 1:16</a>; <a href= "#" onclick="return mV('2Pe',1,4);">2Pe 1:4</a>).
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<p id="a1Th4_9"><b>9. brotherly love,</b> etc.—referring here to acts of brotherly kindness in relieving distressed brethren. Some oldest manuscripts support <i>English Version</i> reading, "YE have"; others, and those the weightiest, read, "WE have." <i>We</i> need not write, as <i>ye yourselves</i> are taught, and that by <i>God:</i> namely, in the heart by the Holy Spirit (<a onclick="return mV('Jhn',6,45);">Jhn 6:45</a>; <a onclick="return mV('Hbr',8,11);">Hbr 8:11</a>; <a onclick="return mV('1Jo',2,20,27);">1Jo 2:20, 27</a>).
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<br><br><b>to love</b>—<i>Greek,</i> "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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<p id="a1Th4_10"><b>10. And indeed</b>—<i>Greek,</i> "For even."
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<p id="a1Th4_11"><b>11. study to be quiet</b>—<i>Greek,</i> "<i>make it your ambition</i> to be quiet, and to do <i>your own business.</i>" In direct contrast to the world's <i>ambition,</i> which is, "to make a great stir," and "to be busybodies" (<a onclick="return mV('2Th',3,11,12);">2Th 3:11-12</a>).
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<br><br><b>work with your own hands</b>—The Thessalonian converts were, it thus seems, chiefly of the <i>working</i> classes. Their expectation of the immediate coming of Christ led some enthusiasts among them to neglect their daily work and be dependent on the bounty of others. See end of <a onclick="return mV('1Th',4,12);">1Th 4:12</a>. The expectation was right in so far as that the Church should be always looking for Him; but they were wrong in making it a ground for neglecting their daily work. The evil, as it subsequently became worse, is more strongly reproved in <a onclick="return mV('2Th',3,'6-12');">2Th 3:6-12</a>.
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<p id="a1Th4_12"><b>12. honestly</b>—in the <i>Old</i> English sense, "becomingly," as becomes your Christian profession; not bringing discredit on it in the eyes of the outer world, as if Christianity led to sloth and poverty (<a onclick="return mV('Rom',13,13);">Rom 13:13</a> <a onclick="return mV('1Pe',2,12);">1Pe 2:12</a>).
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<br><br><b>them...without</b>—outside the Christian Church (<a onclick="return mV('Mar',4,11);">Mar 4:11</a>).
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<br><br><b>have lack of nothing</b>—not have to beg from others for the supply of your wants (compare <a onclick="return mV('Eph',4,28);">Eph 4:28</a>). So far from needing to beg from others, we ought to work and get the means of supplying the need of others. Freedom from pecuniary embarrassment is to be desired by the Christian on account of the liberty which it bestows.
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<p id="a1Th4_13"><b>13.</b> The leading topic of Paul's preaching at Thessalonica having been the coming <i>kingdom</i> (<a onclick="return mV('Act',17,7);">Act 17:7</a>), some perverted it into a cause for fear in respect to friends lately deceased, as if these would be excluded from the glory which those found alive alone should share. This error Paul here corrects (compare <a onclick="return mV('1Th',5,10);">1Th 5:10</a>).
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<br><br><b>I would not</b>—All the oldest manuscripts and versions have "<i>we</i> would not." My fellow labourers (Silas and Timothy) and myself desire that ye should not be ignorant.
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<br><br><b>them which are asleep</b>—The oldest manuscripts read <i>present tense,</i> "them which are <i>sleeping</i>"; the same as "the dead in Christ" (<a onclick="return mV('1Th',4,16);">1Th 4:16</a>), to whose bodies (<a onclick="return mV('Dan',12,2);">Dan 12:2</a>, not their <i>souls;</i> <a onclick="return mV('Ecc',12,7);">Ecc 12:7</a>; <a onclick="return mV('2Cr',5,8);">2Cr 5:8</a>) death is a calm and holy sleep, from which the resurrection shall waken them to glory. The word "cemetery" means <i>a sleeping-place.</i> Observe, the glory and chief hope of the Church are not to be realized at death, but at the Lord's coming; one is not to anticipate the other, but all are to be glorified together at Christ's coming (<a onclick="return mV('Col',3,4);">Col 3:4</a>; <a onclick="return mV('Hbr',11,40);">Hbr 11:40</a>). Death affects the mere individual; but the coming of Jesus the whole Church; at death our souls are invisibly and individually with the Lord; at Christ's coming the whole Church, with all its members, in body and soul, shall be visibly and collectively with Him. As this is offered as a consolation to mourning relatives, <i>the mutual recognition of the saints</i> at Christ's coming is hereby implied.
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<br><br><b>that ye sorrow not, even as others</b>—<i>Greek,</i> "the rest"; all the rest of the world besides Christians. Not all natural <i>mourning</i> for dead friends is forbidden: for the Lord Jesus and Paul sinlessly gave way to it (<a onclick="return mV('Jhn',11,31,33);">Jhn 11:31, 33</a>, <a href= "#" onclick="return mV('Jhn',11,33);">33</a>; <a onclick="return mV('Phl',2,27);">Phl 2:27</a>); but sorrow as though there were "no hope," which indeed the heathen had not (<a onclick="return mV('Eph',2,12);">Eph 2:12</a>): the Christian <i>hope</i> here meant is that of <i>the resurrection.</i> <a onclick="return mV('Psa',16,9,11);">Psa 16:9, 11</a>; <a onclick="return mV('Psa',17,15);">17:15</a>; <a onclick="return mV('Psa',73,24);">73:24</a>; <a onclick="return mV('Pro',14,32);">Pro 14:32</a>, show that the Old Testament Church, though not having the hope <i>so bright</i> (<a onclick="return mV('Isa',38,18);">Isa 38:18-19</a>), yet <i>had</i> this hope. Contrast CATULLUS [<i>Carmina</i> 5.4], "When once our brief day has set, we must sleep one everlasting night." The sepulchral inscriptions of heathen Thessalonica express the hopeless view taken as to those once dead: as AESCHYLUS writes, "Of one once dead there is no resurrection." Whatever glimpses some heathen philosophers, had of the existence of the soul after death, they had none whatever of the body (<a onclick="return mV('Act',17,18,20,32);">Act 17:18, 20, 32</a>).
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<p id="a1Th4_14"><b>14. For if</b>—confirmation of his statement, <a onclick="return mV('1Th',4,13);">1Th 4:13</a>, that the removal of <i>ignorance</i> as to the sleeping believers would remove undue grief respecting them. See <a onclick="return mV('1Th',4,13);">1Th 4:13</a>, "hope." Hence it appears our <i>hope</i> rests on our <i>faith</i> ("if we believe"). "As surely as we all believe that Christ died and rose again (the very doctrine specified as taught at Thessalonica, <a onclick="return mV('Act',17,3);">Act 17:3</a>), <i>so also</i> will God bring <i>those laid to sleep by Jesus</i> with Him (Jesus)." (So the order and balance of the members of the <i>Greek</i> sentence require us to translate). Believers are laid in sleep by Jesus, and so will be brought back from sleep with Jesus in His train when He comes. The disembodied souls are not here spoken of; the reference is to the sleeping <i>bodies.</i> The facts of Christ's experience are repeated in the believer's. He died and then rose: so believers shall die and then rise with Him. But in His case <i>death</i> is the term used, <a onclick="return mV('1Cr',15,3,6);">1Cr 15:3, 6</a>, etc.; in theirs, <i>sleep;</i> because His death has taken for them the sting from death. The same Hand that shall raise them is that which <i>laid them to sleep.</i> "Laid to sleep by Jesus," answers to "dead in Christ" (<a onclick="return mV('1Th',4,16);">1Th 4:16</a>).
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<p id="a1Th4_15"><b>15. by the word of the Lord</b>—<i>Greek,</i> "in," that is, <i>in virtue</i> of a direct revelation from the Lord to me. So <a onclick="return mV('1Ki',20,35);">1Ki 20:35</a>. This is the "mystery," a truth once hidden, now revealed, which Paul shows (<a onclick="return mV('1Cr',15,51,52);">1Cr 15:51-52</a>).
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<br><br><b>prevent</b>—that is, "anticipate." So far were the early Christians from regarding their departed brethren as <i>anticipating</i> 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 <i>whichever of us</i> are alive and remain unto the coming of the Lord. The Spirit designed that believers in each successive age should live in continued expectation of the Lord's coming, not knowing but that <i>they</i> should be among those found alive at His coming (<a onclick="return mV('Mat',24,42);">Mat 24:42</a>). It is a sad fall from this blessed hope, that <i>death</i> is looked for by most men, rather than the coming of our Lord. Each successive generation in its time and place represents the generation which shall actually survive till His coming (<a onclick="return mV('Mat',25,13);">Mat 25:13</a>; <a onclick="return mV('Rom',13,11);">Rom 13:11</a>; <a onclick="return mV('1Cr',15,51);">1Cr 15:51</a>; <a onclick="return mV('Jam',5,9);">Jam 5:9</a>; <a onclick="return mV('1Pe',4,5,6);">1Pe 4:5-6</a>). The Spirit subsequently revealed by Paul that which is not inconsistent with the expectation here taught of the Lord's coming at any time; namely, that His coming would not be until there should be a "falling away first" (<a onclick="return mV('2Th',2,2,3);">2Th 2:2-3</a>); but as symptoms of this soon appeared, none could say but that still this precursory event might be realized, and so the Lord come in his day. Each successive revelation fills in the details of the general outline first given. So Paul subsequently, while still looking mainly for the Lord's coming to clothe him with his body from heaven, looks for going to be with Christ in the meanwhile (<a onclick="return mV('2Cr',5,'1-10');">2Cr 5:1-10</a>; <a onclick="return mV('Phl',1,6);">Phl 1:6</a>; <a href= "#" onclick="return mV('Phl',1,23);">23</a>; <a href= "#" onclick="return mV('Phl',1,23);">3:20-21</a>; <a href= "#" onclick="return mV('Phl',4,5);">4:5</a>). EDMUNDS well says, The "we" is an affectionate identifying of ourselves with our fellows of all ages, as members of the same body, under the same Head, Christ Jesus. So <a onclick="return mV('Hsa',12,4);">Hsa 12:4</a>, "God spake with <i>us</i> in Beth-el," that is, with Israel. "<i>We</i> did rejoice," that is, Israel at the Red Sea (<a onclick="return mV('Psa',66,6);">Psa 66:6</a>). Though neither Hosea, nor David, was alive at the times referred to, yet each identifies himself with those that were present.
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<p id="a1Th4_16"><b>16. himself</b>—in all the Majesty of His presence in person, not by deputy.
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<br><br><b>descend</b>—even as He ascended (<a onclick="return mV('Act',1,11);">Act 1:11</a>).
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<br><br><b>with</b>—<i>Greek,</i> "in," implying one concomitant circumstance attending His appearing.
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<br><br><b>shout</b>—<i>Greek,</i> "signal shout," "war shout." Jesus is represented as a victorious King, giving the word of command to the hosts of heaven in His train for the last onslaught, at His final triumph over sin, death, and Satan (<a onclick="return mV('Rev',19,'11-21');">Rev 19:11-21</a>).
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<br><br><b>the voice of...archangel</b>—distinct from the "signal shout." Michael is perhaps meant (<a onclick="return mV('Jud',1,9);">Jude 1:9</a>; <a onclick="return mV('Rev',12,7);">Rev 12:7</a>), to whom especially is committed the guardianship of the people of God (<a onclick="return mV('Dan',10,13);">Dan 10:13</a>).
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<br><br><b>trump of God</b>—the trumpet blast which usually accompanies God's manifestation in glory (<a onclick="return mV('Exd',19,16);">Exd 19:16</a>; <a onclick="return mV('Psa',47,5);">Psa 47:5</a>); here the last of the three accompaniments of His appearing: as the trumpet was used to convene God's people to their solemn convocations (<a onclick="return mV('Num',10,2,10);">Num 10:2, 10</a>; <a onclick="return mV('Num',31,6);">31:6</a>), so here to summon God's elect together, preparatory to their glorification with Christ (<a onclick="return mV('Psa',50,'1-5');">Psa 50:1-5</a>; <a onclick="return mV('Mat',24,31);">Mat 24:31</a>; <a onclick="return mV('1Cr',15,52);">1Cr 15:52</a>).
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<br><br><b>shall rise first</b>—previously to the living being "caught up." The "first" here has no reference to the <i>first</i> resurrection, as contrasted with that of "the rest of the dead." That reference occurs elsewhere (<a onclick="return mV('Mat',13,41,42,50);">Mat 13:41-42, 50</a>; <a onclick="return mV('Jhn',5,29);">Jhn 5:29</a>; <a onclick="return mV('1Cr',15,23);">1Cr 15:23-24</a>; <a onclick="return mV('Rev',20,5);">Rev 20:5-6</a>); it simply stands in opposition to "then," <a onclick="return mV('1Th',4,17);">1Th 4:17</a>. FIRST, "the <i>dead</i> in Christ" shall rise, THEN the <i>living</i> shall be caught up. The Lord's people alone are spoken of here.
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<p id="a1Th4_17"><b>17. we which are alive...shall be caught up</b>—after having been "changed in a moment" (<a onclick="return mV('1Cr',15,51,52);">1Cr 15:51-52</a>). 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].
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<br><br><b>together with them</b>—all together: the raised dead, and changed living, forming one joint body.
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<br><br><b>in the clouds</b>—<i>Greek,</i> "in clouds." The same honor is conferred on them as on their Lord. As He was taken in a cloud at His ascension (<a onclick="return mV('Act',1,9);">Act 1:9</a>), so at His return with clouds (<a onclick="return mV('Rev',1,7);">Rev 1:7</a>), they shall be caught up in clouds. The clouds are His and their triumphal chariot (<a onclick="return mV('Psa',104,3);">Psa 104:3</a>; <a onclick="return mV('Dan',7,13);">Dan 7:13</a>). ELLICOTT explains the <i>Greek,</i> "robed round by upbearing clouds" [<i>Aids to Faith</i>].
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<br><br><b>in the air</b>—rather, "<i>into</i> the air"; caught up <i>into</i> the region just above the earth, where the <i>meeting</i> (compare <a onclick="return mV('Mat',25,1,6);">Mat 25:1, 6</a>) shall take place between them ascending, and their Lord descending towards the earth. Not that the air is to be the place of their <i>lasting abode</i> with Him.
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<br><br><b>and so shall we ever be with the Lord</b>—no more parting, and no more going out (<a onclick="return mV('Rev',3,12);">Rev 3:12</a>). His point being established, that the dead in Christ shall be on terms of equal advantage with those found alive at Christ's coming, he leaves undefined here the other events foretold elsewhere (as not being necessary to his discussion), Christ's reign on earth with His saints (<a onclick="return mV('1Cr',6,2,3);">1Cr 6:2-3</a>), the final judgment and glorification of His saints in the new heaven and earth.
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<p id="a1Th4_18"><b>18. comfort one another</b>—in your mourning for the dead (<a onclick="return mV('1Th',4,13);">1Th 4:13</a>).
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