Text -- 1 Thessalonians 4:1-18 (NET)

A Life Pleasing to God

4:1 Finally then, brothers and sisters, we ask you and urge you in the Lord Jesus, that as you received instruction from us about how you must live and please God (as you are in fact living) that you do so more and more. 4:2 For you know what commands we gave you through the Lord Jesus. 4:3 For this is God’s will: that you become holy, that you keep away from sexual immorality, 4:4 that each of you know how to possess his own body in holiness and honor, 4:5 not in lustful passion like the Gentiles who do not know God. 4:6 In this matter no one should violate the rights of his brother or take advantage of him, because the Lord is the avenger in all these cases, as we also told you earlier and warned you solemnly. 4:7 For God did not call us to impurity but in holiness. 4:8 Consequently the one who rejects this is not rejecting human authority but God, who gives his Holy Spirit to you. 4:9 Now on the topic of brotherly love you have no need for anyone to write you, for you yourselves are taught by God to love one another. 4:10 And indeed you are practicing it toward all the brothers and sisters in all of Macedonia. But we urge you, brothers and sisters, to do so more and more, 4:11 to aspire to lead a quiet life, to attend to your own business, and to work with your hands, as we commanded you. 4:12 In this way you will live a decent life before outsiders and not be in need.

The Lord Returns for Believers

4:13 Now we do not want you to be uninformed, brothers and sisters, about those who are asleep, so that you will not grieve like the rest who have no hope. 4:14 For if we believe that Jesus died and rose again, so also we believe that God will bring with him those who have fallen asleep as Christians. 4:15 For we tell you this by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will surely not go ahead of those who have fallen asleep. 4:16 For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel, and with the trumpet of God, and the dead in Christ will rise first. 4:17 Then we who are alive, who are left, will be suddenly caught up together with them in the clouds to meet the Lord in the air. And so we will always be with the Lord. 4:18 Therefore encourage one another with these words.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Th 4:1

Finally ( loipon ).

Accusative of general reference of loipos , as for the rest. It does not mean actual conclusion, but merely a colloquial expression pointing towards the end (Milligan) as in 2Co 13:11; 2Ti 4:8. So to loipon in 2Th 3:1; Phi 3:1; Phi 4:8.

Robertson: 1Th 4:1

We beseech ( erōtōmen ).

Not "question"as in ancient Greek, but as often in N.T. (1Th 5:12; 2Th 2:1; Phi 4:3) and also in papyri to make urgent request of one.

Robertson: 1Th 4:1

How ye ought ( to pōs dei humās ).

Literally, explanatory articular indirect question (to pōs ) after parelabēte according to common classic idiom in Luke (Luk 1:62; Luk 22:2, Luk 22:4, Luk 22:23, Luk 22:24) and Paul (Rom 8:26).

Robertson: 1Th 4:1

That ye abound ( hina perisseuēte ).

Loose construction of the hina clause with present subjunctive after two subordinate clauses with kathōs (as, even as) to be connected with "beseech and exhort."

Robertson: 1Th 4:1

More and more ( mallon ).

Simply more , but added to same idea in perisseuēte . See also 1Th 4:11.

Robertson: 1Th 4:2

What charge ( tinas paraggelias ).

Plural, charges or precepts, command (Act 16:24), prohibition (Act 5:28), right living (1Ti 1:5). Military term in Xenophon and Polybius.

Robertson: 1Th 4:3

Your sanctification ( ho hagiasmos humōn ).

Found only in the Greek Bible and ecclesiastical writers from hagiazō and both to take the place of the old words hagizō , hagismos with their technical ideas of consecration to a god or goddess that did not include holiness in life. So Paul makes a sharp and pointed stand here for the Christian idea of sanctification as being "the will of God"(apposition) and as further explained by the epexegetic infinitive that ye abstain from fornication (apechesthai humas apo tēs porneias ). Pagan religion did not demand sexual purity of its devotees, the gods and goddesses being grossly immoral. Priestesses were in the temples for the service of the men who came.

Robertson: 1Th 4:4

That each one of you know how ( eidenai hekaston humōn ).

Further epexegetic infinitive (second perfect active), learn how and so know how (learn the habit of purity).

Robertson: 1Th 4:4

To possess himself of his own vessel ( to heautou skeuos ktasthai ).

Present middle infinitive of ktaomai , to acquire, not kektēsthai , to possess. But what does Paul mean by "his own vessel"? It can only mean his own body or his own wife. Objections are raised against either view, but perhaps he means that the man shall acquire his own wife "in sanctification and honour,"words that elevate the wife and make it plain that Paul demands sexual purity on the part of men (married as well as unmarried). There is no double standard here. When the husband comes to the marriage bed, he should come as a chaste man to a chaste wife.

Robertson: 1Th 4:5

Not in the passion of lust ( mē en pathei epithumias ).

Plain picture of the wrong way for the husband to come to marriage.

Robertson: 1Th 4:5

That know not God ( ta mē eidota ton theon ).

Second perfect participle of oida . The heathen knew gods as licentious as they are themselves, but not God. One of the reasons for the revival of paganism in modern life is professedly this very thing that men wish to get rid of the inhibitions against licentiousness by God.

Robertson: 1Th 4:6

That no man transgress ( to mē huperbainein ).

Old verb to go beyond. Final use of to (accusative of general reference) and the infinitive (negative mē ), parallel to apechesthai and eidenai ktasthai above.

Robertson: 1Th 4:6

And wrong his brother ( kai pleonektein ton adelphon autou ).

To take more, to overreach, to take advantage of, to defraud.

Robertson: 1Th 4:6

In the matter ( en tōi pragmati ).

The delicacy of Paul makes him refrain from plainer terms and the context makes it clear enough as in 2Co 7:11 (tōi pragmati ).

Robertson: 1Th 4:6

An avenger ( ekdikos ).

Regular term in the papyri for legal avenger. Modern men and women need to remember that God is the avenger for sexual wrongs both in this life and the next.

Robertson: 1Th 4:7

Not for uncleanness, but in sanctification ( epi akatharsiāi all' en hagiasmōi ).

Sharp contrast made still sharper by the two prepositions epi (on the basis of) and en (in the sphere of). God has "called"us all for a decent sex life consonant with his aims and purposes. It was necessary for Paul to place this lofty ideal before the Thessalonian Christians living in a pagan world. It is equally important now.

Robertson: 1Th 4:8

Therefore ( toigaroun ).

This old triple compound particle (toi , gar , oun ) is in the N.T. only here and Heb 12:1. Paul applies the logic of the case.

Robertson: 1Th 4:8

He that rejecteth ( ho athetōn ).

This late verb (Polybius and lxx) is from ȧthetos (a privative and verbal of tithēmi , to proscribe a thing, to annul it.

Robertson: 1Th 4:8

But God ( alla ton theon ).

Paul sees this clearly and modern atheists see it also. In order to justify their licentiousness they do not hesitate to set aside God.

Robertson: 1Th 4:9

Concerning love of the brethren ( peri tēs philadelphias ).

Late word, love of brothers or sisters. In profane Greek (one papyrus example) and lxx the word means love of those actually kin by blood, but in the N.T. it is the kinship in the love of Christ as here.

Robertson: 1Th 4:9

Are taught by God ( theodidaktoi este ).

Only here and ecclesiastical writers. Passive verbal adjective in ̇tos from didaskō as if theȯ in ablative case like didaktoi theou (Joh 6:45).

Robertson: 1Th 4:9

To love one another ( eis to agapāin allēlous ).

Another example of eis to and the infinitive. Only those taught of God keep on loving one another, love neighbours and even enemies as Jesus taught (Mat 5:44). Note the use of agapaō , not phileō .

Robertson: 1Th 4:10

Ye do it ( poieite auto ).

The auto refers to to agapāin allēlous (to love one another). Delicate praise.

Robertson: 1Th 4:11

That ye study to be quiet ( philotimeisthai hēsuchazein ).

First infinitive dependent on parakaloumen (1Th 4:10, we exhort you), the second on philotimeisthai (old verb from philotimos , fond of honour, philos , timē ). The notion of ambition appears in each of the three N.T. examples (1Th 4:11; 2Co 5:9; Rom 5:20), but it is ambition to do good, not evil. The word ambition is Latin ( ambitio from ambo, ire ), to go on both sides to accomplish one’ s aims and often evil). A preacher devoid of ambition lacks power. There was a restless spirit in Thessalonica because of the misapprehension of the second coming. So Paul urges an ambition to be quiet or calm, to lead a quiet life, including silence (Act 11:18).

Robertson: 1Th 4:11

To do your own business ( prassein ta idia ).

Present infinitive like the others, to have the habit of attending to their own affairs (ta idia ). This restless meddlesomeness here condemned Paul alludes to again in 2Th 3:11 in plainer terms. It is amazing how much wisdom people have about other people’ s affairs and so little interest in their own.

Robertson: 1Th 4:11

To work with your own hands ( ergazesthai tais chersin humōn ).

Instrumental case (chersin ). Paul gave a new dignity to manual labour by precept and example. There were "pious"idlers in the church in Thessalonica who were promoting trouble. He had commanded them when with them.

Robertson: 1Th 4:12

That ye may walk honestly ( hina peripatēte euschēmonōs ).

Present subjunctive (linear action). Old adverb from euschēmōn (eu , schēma , Latin habitus , graceful figure), becomingly, decently. In N.T. only here and Rom 13:13. This idea includes honest financial transactions, but a good deal more. People outside the churches have a right to watch the conduct of professing Christians in business, domestic life, social life, politics.

Robertson: 1Th 4:13

We would not have ( ou thelomen ).

We do not wish.

Robertson: 1Th 4:13

You ignorant ( humas agnoein ).

Old word, not to know (a privative, gnȯ , root of ginōskō ). No advantage in ignorance of itself.

Robertson: 1Th 4:13

Concerning them that fall asleep ( peri tōn koimōmenōn ).

Present passive (or middle) participle (Aleph B) rather than the perfect passive kekoimēmenōn of many later MSS. From old koimaō , to put to sleep. Present tense gives idea of repetition, from time to time fall asleep. Greeks and Romans used this figure of sleep for death as Jesus does (Joh 11:11) and N.T. generally (cf. our word cemetery ). Somehow the Thessalonians had a false notion about the dead in relation to the second coming.

Robertson: 1Th 4:13

Even as the rest which have no hope ( kathōs hoi loipoi hoi mē echontes elpida ).

This picture of the hopelessness of the pagan world about the future life is amply illustrated in ancient writings and particularly by inscriptions on tombs (Milligan). Some few pagans clung to this hope, but most had none.

Robertson: 1Th 4:14

For if we believe ( ei gar pisteuomen ).

Condition of first class, assuming the death and resurrection of Jesus to be true.

Robertson: 1Th 4:14

In Jesus ( dia tou Iēsou ).

Literally, through or by means of Jesus. It is amphibolous in position and can be taken either with tous koimēthentas (that are fallen asleep in or through Jesus) like hoi koimēthentes en Christōi in 1Co 15:18 and probably correct or with axei (through Jesus with God).

Robertson: 1Th 4:14

With him ( sun autōi ).

Together with Jesus. Jesus is the connecting link (dia ) for those that sleep (koimēthentas first aorist passive, but with middle sense) and their resurrection.

Robertson: 1Th 4:15

By the word of the Lord ( en logōi Kuriou ).

We do not know to what word of the Lord Jesus Paul refers, probably Paul meaning only the point in the teaching of Christ rather than a quotation. He may be claiming a direct revelation on this important matter as about the Lord’ s Supper in 1Co 11:23. Jesus may have spoken on this subject though it has not been preserved to us (cf. Mar 9:1).

Robertson: 1Th 4:15

Ye that are alive ( hēmeis hoi zōntes ).

Paul here includes himself, but this by no means shows that Paul knew that he would be alive at the Parousia of Christ. He was alive, not dead, when he wrote.

Robertson: 1Th 4:15

Shall in no wise precede ( ou mē phthasōmen ).

Second aorist active subjunctive of phthanō , to come before, to anticipate. This strong negative with ou mē (double negative) and the subjunctive is the regular idiom (Robertson, Grammar , p. 929). Hence there was no ground for uneasiness about the dead in Christ.

Robertson: 1Th 4:16

With a shout ( en keleusmati ).

Note this so-called instrumental use of en . Old word, here only in N.T., from keleuō , to order, command (military command). Christ will come as Conqueror.

Robertson: 1Th 4:16

With the voice of the archangel ( en phōnēi archaggelou ).

Further explanation of keleusmati (command). The only archangel mentioned in N.T. is Michael in Jud 1:9. But note absence of article with both phōnēi and archaggelou . The reference may be thus indefinite.

Robertson: 1Th 4:16

With the trump of God ( en salpiggi theou ).

Trumpet. See same figure in 1Co 15:52.

Robertson: 1Th 4:16

The dead in Christ shall rise first ( hoi nekroi en Christōi anastēsontai prōton ).

Robertson: 1Th 4:16

First

here refers plainly to the fact that, so far from the dead in Christ having no share in the Parousia, they will rise before those still alive are changed.

Robertson: 1Th 4:17

Then ( epeita ).

The next step, not the identical time (tote ), but immediately afterwards.

Robertson: 1Th 4:17

Together with them ( hama sun autois ).

Note both hama (at the same time) and sun (together with) with the associative instrumental case autois (the risen saints).

Robertson: 1Th 4:17

Shall be caught up ( harpagēsometha ).

Second future passive indicative of harpazō , old verb to seize, to carry off like Latin rapio .

Robertson: 1Th 4:17

To meet the Lord in the air ( eis apantēsin tou Kuriou eis aera ).

This special Greek idiom is common in the lxx like the Hebrew, but Polybius has it also and it occurs in the papyri (Moulton, Proleg ., p. 14, n. 3). This rapture of the saints (both risen and changed) is a glorious climax to Paul’ s argument of consolation.

Robertson: 1Th 4:17

And so ( kai houtōs ).

This is the outcome, to be forever with the Lord, whether with a return to earth or with an immediate departure for heaven Paul does not say. To be with Christ is the chief hope of Paul’ s life (1Th 5:10; Phi 1:23; Col 3:4; 2Co 5:8).

Robertson: 1Th 4:18

With these words ( en tois logois toutois ).

In these words. They were a comfort to the Thessalonians as they still comfort the people of God.

Vincent: 1Th 4:1

Furthermore ( λοιπὸν )

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

Vincent: 1Th 4:2

Commandments ( παραγγελίας )

Better, charges . Only four times in N.T. o lxx. The verb παραγγέλλειν to command or charge is frequent, and is often used in Class of military orders. See Xen. Cyr . ii., 4, 2; Hdt. iii., 25.

Vincent: 1Th 4:3

Fornication

Paul wrote from Corinth, where sensuality in the guise of religion was rife. In Thessalonica, besides the ordinary licentious customs of the Gentiles, immorality was fostered by the Cabeiric worship (see Introduction). About the time of Paul, a political sanction was given to this worship by deifying the Emperor as Cabeirus.

Vincent: 1Th 4:4

That every one of you should know how to possess his vessel, etc. ( εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι )

The interpretation of 1Th 4:3-6 usually varies between two explanations: 1. making the whole passage refer to fornication and adultery: 2. limiting this reference to 1Th 4:3-5, and making 1Th 4:6 refer to honesty in business. Both are wrong. The entire passage exhibits two groups of parallel clauses; the one concerning sexual, and the other business relations. Thus: 1. Abstain from fornication: deal honorably with your wives . 2. Pursue your business as holy men , not with covetous greed as the heathen: do not overreach or defraud . A comma should be placed after σκεῦος vessel , and κτᾶσθαι procure or acquire , instead of being made dependent on εἰδέναι know , should begin a new clause. Render, that every one of you treat his own wife honorably . Εἰδέναι is used Hebraistically in the sense of have a care for , regard , as 1Th 5:12, " Know them that labor ," etc.: recognize their claim to respect, and hold them in due regard. Comp. Gen 39:6 : Potiphar οὐκ ᾔδει τῶν καθ ' αὑτὸν οὐδὲν " gave himself no concern about anything that he had." 1Sa 2:12 : the sons of Eli οὐκ εἰδότες τὸν κύριον " paying no respect to the Lord." Exo 1:8 : Another King arose ὃς οὐκ ᾔδει τὸν Ἱωσήφ " who did not recognize or regard Joseph" : did not remember his services and the respect in which he had been held. Σκεῦος is sometimes explained as body , for which there is no evidence in N.T. In 2Co 4:7 the sense is metaphorical. Neither in lxx nor Class. does it mean body . In lxx very often of the sacred vessels of worship: sometimes, as in Class., of the accoutrements of war . In N.T. occasionally, both in singular and plural, in the general sense of appliances , furniture , tackling . See Mat 12:29; Luk 17:31; Act 27:17; Heb 9:21. For the meaning vessel , see Luk 8:16; Joh 19:20; 2Co 4:7; Rev 2:27. Here, metaphorically, for wife ; comp. 1Pe 3:7. It was used for wife in the coarse and literal sense by Rabbinical writers. The admonition aptly follows the charge to abstain from fornication. On the contrary, let each one treat honorably his own wife. The common interpretation is, " as a safeguard against fornication let every one know how to procure his own wife." It is quite safe to say that such a sentence could never have proceeded from Paul. He never would have offset a charge to abstain from fornication with a counsel to be well informed in the way of obtaining a wife. When he does touch this subject, as he does in 1Co 7:2, he says, very simply, " to avoid fornication let every man have (ἐχέτω ) his own wife" ; not, know how to get one . Εἰδέναι know , as usually interpreted, is both superfluous and absurd. Besides, the question was not of procuring a wife, but of living honorably and decently with her, paying her the respect which was her right, and therefore avoiding illicit connections.

Vincent: 1Th 4:4

That he pursue his gain-getting in sanctification and honor ( κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ )

As a holy and honorable man. The exhortation now turns to business relations. Κτᾶσθαι cannot mean possess , as A.V. That would require the perfect tense. It means procure , acquire . Often buy , as Act 17:28; lxx, Gen 33:19; Gen 39:1; Gen 47:19; Gen 49:30; Jos 24:33; absolutely, Eze 7:12, Eze 7:13.

Vincent: 1Th 4:5

Not in the lust of concupiscence ( μὴ ἐν πάθει ἐπιθυμίας )

Lit. in passion of desire . Not with avaricious greed. For ἐπιθυμία see on Mar 4:19. Its meaning is by no means limited to sensual lust; see, for instance, Luk 22:15. It is used as including all kinds of worldly desires, as Gal 5:16, Gal 5:24; 1Jo 2:17. In Rom 7:7, especially of covetousness.

Vincent: 1Th 4:6

That no man go beyond ( τὸ μὴ ὑπερβαίνειν )

Lit. the not going beyond . Dependent on this is the will of God , 1Th 4:3. The verb N.T. Often in lxx, mostly in the literal sense of overpassing limits . Also of overtaking , passing by , surpassing , as in wickedness or cruelty. It is an expansion of the preceding thought. Pursue your business as holy men: do not overreach or defraud.

It is the overstepping of the line between mine and thine. It is used absolutely, being defined by the succeeding clause. The A.V. is literal, go beyond . Rev. renders transgress . Weizsäcker and Bornemann " ubergreife overreach ." So. Rev. margin. This last is the best.

Vincent: 1Th 4:6

Defraud ( πλεονεκτεῖν )

Po . See on 2Co 2:11, and see on covetousness , Rom 1:29. It emphasizes gain as the motive of fraud. Three times in lxx, Jdg 4:11; Hab 2:9; Eze 22:27. Often in Class.

Vincent: 1Th 4:6

In any matter ( ἐν τῷ πράγματι )

Rev. correctly, in the matter. Comp. 2Co 7:11. The sense is the business in hand, whatever it be. The τῷ does not stand for τινι any . For πράγματι , matter , see on Mat 18:19. Those who connect this clause with the preceding, explain τῷ as the matter just mentioned - adultery.

Vincent: 1Th 4:6

Avenger ( ἔκδικος )

Po . Here and Rom 13:4. In lxx rarely, and in the same sense as here. In this sense it occurs only in late Greek. For the warning comp. Eph 5:6; Col 3:6; Rom 13:4; Gal 5:21.

Vincent: 1Th 4:7

Unto uncleanness ( ἐπὶ ἀκαθαρσίᾳ )

Better, for uncleanness; ἐπὶ denoting aim or intention . The intention is viewed as the basis of the act (ἐπὶ upon ). Comp. Gal 5:13; Eph 2:10.

Vincent: 1Th 4:7

In sanctification ( ἐν )

Note the change of preposition. Sanctification is the characteristic life-element of the Christian, in which he is to live. Comp. in peace , 1Co 7:15; in hope , Eph 4:4.

Vincent: 1Th 4:8

Despiseth ( ἀθετῶν )

Better, rejecteth . Setteth aside. Comp. Gal 2:21; Gal 3:15; 1Co 1:19. Used in N.T. both of persons and things.

Vincent: 1Th 4:8

His Holy Spirit ( τὸ πνεῦμα αὐτοῦ τὸ ἅγιον )

Solemn and emphatic: His Spirit , the holy . Similarly, Act 15:8, Act 15:28; Act 19:6; Act 20:23; Eph 1:13; Eph 4:30.

Vincent: 1Th 4:9

Taught of God ( θεοδίδακτοι )

N.T.o . o lxx. Not in Class.

Vincent: 1Th 4:11

Study ( φιλοτιμεῖσθαι )

Po . Make it your aim. Comp. Rom 15:20 (see note); 2Co 5:9. Often in Class. Lit. to be fond of honor: hence to strive for honor , to be ambitious .

Vincent: 1Th 4:11

To be quiet ( ἡσυχάζειν )

Note the paradox, strive to be quiet . For similar instances see Rom 1:20, unseen things clearly seen: Rom 1:22, wise , be fooled (comp. Horace, Od . 1, 34, 2, insaniens sapientia ): 2Co 8:2, poverty abounded unto riches: 2Co 7:10, repentance , not to be repented of . The disturbances rebuked in the second Epistle may have begun to show themselves, so that there is a possible allusion to the idle busybodies of 2Th 3:11.

Vincent: 1Th 4:12

Honestly ( εὐσχημόνως )

Po . Better, seemly . From εὐ well and σχῆμα figure or fashion . The literal sense is suggested by the familiar phrase in good form . The contrast appears in ἀτάκτως disorderly , 2Th 3:6. Paul has in view the impression to be made by his readers on those outside of the church. See on Rom 13:13, and comp. 1Co 14:40.

Vincent: 1Th 4:12

Of nothing ( μηδενὸς )

Either neuter, of nothing , or masculine, of no man . In the latter case it would refer to depending upon others for their support, which some, in view of the immediately expected parousia, were disposed to do, neglecting their own business.

Vincent: 1Th 4:13

I would not have you to be ignorant ( οὐ θέλομεν ὑμᾶς ἀγνοεῖν )

The Greek is, we would not, etc. A formula often used by Paul to call special attention to what he is about to say. See Rom 1:13; Rom 11:25; 1Co 2:1, etc. He employs several similar expressions for the same purpose, as θέλω ὑμᾶς εἰδέναι I wish you to know (1Co 11:3; Col 2:1): γινωρίζω ὑμῖν I declare unto you (1Co 15:1; 2Co 8:1; Gal 1:11): γινώσκειν ὑμᾶς βούλομαι I would have you know (Phi 1:12).

Vincent: 1Th 4:13

Them which are asleep ( τῶν κοιμωμένων )

Or, who are sleeping . See on Act 7:60; see on 2Pe 3:4, and comp. 1Co 7:39; 1Co 11:30; 1Co 15:6, 1Co 15:18, 1Co 15:20, 1Co 15:51; Joh 11:11, etc. The dead members of the Thessalonian church.

Vincent: 1Th 4:13

Ye sorrow ( λυπῆσθε )

Opinions differ as to the possible ground of this sorrow. According to some, the Thessalonians supposed that eternal life belonged only to such as should be found alive at the parousia, and therefore that those already dead would not share the blessings of the second advent. Others, assuming an interval between the advent and the general resurrection, think that the Thessalonians were anxious lest their brethren who died before the advent would be raised only at the general resurrection, and therefore would not share the blessings of communion with the Lord during the millennial reign. It is impossible to decide the question from Paul's words, since he does not argue, but only consoles. The value of his consolation does not depend upon the answer to the question whether the departed saints shall first be raised up at the general resurrection, or at a previous resurrection of believers only. The Thessalonians were plainly distressed at the thought of separation from their departed brethren, and had partially lost sight of the elements of the Christian hope - reunion with them and fellowship with the Lord. These elements Paul emphasizes in his answer. The resurrection of Jesus involves the resurrection of believers. The living and the dead Christians shall alike be with the Lord.

Vincent: 1Th 4:13

Others ( οἱ λοιποὶ )

More correctly, the rest . Paul makes a sharp distinction between Christians, and all others.

Vincent: 1Th 4:13

Who have no hope

Only believers have hope of life after death. The speculations and surmisings of pagan philosophy do not amount to a hope.

Vincent: 1Th 4:14

Them also which sleep in Jesus will God bring with him ( καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἱησοῦ ἄξει σὺν αὐτῷ ).

(1) Which sleep should be, which have been laid asleep or have fallen asleep , giving the force of the passive.

(2) Διὰ τοῦ Ἱησοῦ can by no possibility be rendered in Jesus , which would be ἐν Ἱησοῦ : see 1Co 15:18; 1Th 4:16. It must mean through or by means of Jesus.

(3) The attempt to construe διὰ τοῦ Ἱησοῦ with τοὺς κοιμηθέντας those who have fallen asleep by means of Jesus , gives an awkward and forced interpretation. It has been explained by supposing a reference to martyrs who have died by Jesus; because of their faith in him. In that case we should expect the accusative, διὰ τὸν Ἱησοῦν on account of or for the sake of Jesus. Moreover Paul is not accentuating that idea. Κοιμηθέντας would be universally understood by the church as referring to the death of Christians, so that by Jesus would be superfluous.

(4) Διὰ τοῦ Ἱησοῦ should be construed with ἄξει will bring . Rend. the whole: them also that are fallen asleep will God through Jesus bring with him . Jesus is thus represented as the agent of the resurrection. See 1Co 15:21; Joh 5:28; Joh 6:39, Joh 6:44, Joh 6:54. Bring (ἄξει ) is used instead of ἐγειρεῖ shall raise up , because the thought of separation was prominent in the minds of the Thessalonians.

Vincent: 1Th 4:15

By the word of the Lord ( ἐν λόγῳ κυρίου )

Or in the word. Λόγος of a concrete saying, Rom 9:9; Rom 13:9. We do not say this on our own authority. Comp. 1Co 7:10, 1Co 7:12, 1Co 7:25. No recorded saying of the Lord answers to this reference. It may refer to a saying transmitted orally, or to a direct revelation to Paul. Comp. Gal 1:12; Gal 2:2; Eph 3:3; 2Co 12:1, 2Co 12:9.

Vincent: 1Th 4:15

Remain ( περιλειπόμενοι )

Po . and only in this Epistle. The plural we indicates that Paul himself expected to be alive at the parousia.

Vincent: 1Th 4:15

Shall not prevent ( οὐ μὴ φθάσωμεν )

The A.V. misses the force of the double negative - shall in no wise prevent. Prevent in the older sense of anticipate , be beforehand with . See on Mat 17:25, and see on 1Th 2:16. The living shall not share the blessings of the advent sooner than the dead in Christ.

Vincent: 1Th 4:16

The word of the Lord

1Th 4:15, is apparently not intended to include the specific details which follow. In that word the revelation was to the effect that all believers simultaneously should share the blessings of the advent. The following description of the Lord's descent from heaven is intended to emphasize the fact that the reunion of dead and living believers will be accomplished by the Lord in person (αὐτὸς ) Ὅτι does not indicate the contents of the word of the Lord ( that , as A.V.), but means for or because ; and the details are meant to strengthen the more general declaration of 1Th 4:15. In the details themselves there are traces of certain O.T. theophanies, as Exo 19:11-18; Mic 1:3.

Vincent: 1Th 4:16

Shall descend from heaven

Used nowhere else of Christ's second coming. Frequently in the Fourth Gospel, of Christ's descent to earth as man. See Joh 3:13; Joh 6:33, Joh 6:38, Joh 6:41, etc. In Eph 4:9, of his descent by the Spirit in order to endow the church.

Vincent: 1Th 4:16

With a shout ( ἐν κελεύσματι )

N.T.o . Once in lxx, Proverbs 24:62 (English Bib. Pro 30:27). From κελεύειν to summon . Often in Class. Lit. a shout of command , as of a general to his army, an admiral to his oarsmen, or a charioteer to his horses.

Vincent: 1Th 4:16

Archangel ( ἀρχαγγέλου )

Only here and Jud 1:9. Not in O.T. The Pauline angelology shows traces of Rabbinical teachings in the idea of orders of angels. See Eph 1:21; Col 1:16; Rom 8:38. The archangels appear in the apocryphal literature. In the Book of Enoch (see on Jud 1:14) four are named, Michael, Uriel, Raphael, and Gabriel. Michael is set over the tree which, at the time of the great judgment, will be given over to the righteous and humble, and from the fruit of which life will be given to the elect. In Tob. 12:15, Raphael appears as one of the seven holy angels. Comp. Rev 8:2. See also on Jud 1:9, and comp. Dan 12:1.

Vincent: 1Th 4:16

With the trump of God ( ἐν σάλπιγγι θεοῦ )

For the trumpet heralding great manifestations of God, see Exo 19:13, Exo 19:16; Psa 47:5; Isa 27:13; Zec 9:14; Zep 1:16; Joe 2:1; Mat 24:31; 1Co 15:52; Rev 1:10; Rev 4:1. Of God does not indicate the size or loudness of the trumpet, but merely that it is used in God's service. Comp. harps of God , Rev 15:2; musical instruments of God , 1Ch 16:42. The later Jews believed that God would use a trumpet to raise the dead.

Vincent: 1Th 4:17

Together with them ( ἅμα σὺν αὐτοῖς )

Ἅμα , at the same time , referring to the living. We that are alive shall simultaneously or one and all (comp. Rom 3:12) be caught up. Σὺν αὐτοῖς along with them , i . e ., the dead. Thus ἅμα is to be const. with shall be caught up . The A.V. and Rev. are inaccurate. These are the important words as related to the disquietude of the Thessalonians.

Vincent: 1Th 4:17

Shall be caught up ( ἁρπαγησόμεθα )

By a swift, resistless, divine energy. Comp. 2Co 12:2, 2Co 12:4; Act 8:39.

Vincent: 1Th 4:17

In the air ( εἰς ἀέρα )

Rend. into the air, and const. with shall be caught up . Ἁὴρ the atmosphere with the clouds , as distinguished from αἰθὴρ the pure ether , which does not occur in N.T.

Vincent: 1Th 4:17

And so

After having met the Lord.

Wesley: 1Th 4:1

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

Wesley: 1Th 4:3

Entire holiness of heart and life: particular branches of it are subjoined.

Wesley: 1Th 4:3

A beautiful transition from sanctification to a single branch of the contrary; and this shows that nothing is so seemingly distant, or below our thoughts, but we have need to guard against it.

Wesley: 1Th 4:4

For this requires knowledge, as well as chastity.

Wesley: 1Th 4:4

His wife.

Wesley: 1Th 4:4

So as neither to dishonour God or himself, nor to obstruct, but further, holiness; remembering, marriage is not designed to inflame, but to conquer, natural desires.

Wesley: 1Th 4:5

Which had no place in man when in a state of innocence.

Wesley: 1Th 4:5

And so may naturally seek happiness in a creature. What seemingly accidental words slide in; and yet how fine, and how vastly important!

Wesley: 1Th 4:6

By violating his bed. The things forbidden, here are three: fornication, 1Th 4:3; the passion of desire, or inordinate affection in the married state, 1Th 4:5; and the breach of the marriage contract.

Wesley: 1Th 4:8

The commandments we gave.

Wesley: 1Th 4:8

Himself.

Wesley: 1Th 4:8

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.

Wesley: 1Th 4:9

Largely.

Wesley: 1Th 4:9

By his Spirit.

Wesley: 1Th 4:11

Literally, that ye be ambitious: an ambition worthy a Christian.

Wesley: 1Th 4:11

Not a needless caution; for temporal concerns are often a cross to them who are newly filled with the love of God.

Wesley: 1Th 4:12

That they may have no pretence to say, (but they will say it still,) "This religion makes men idle, and brings them to beggary." And may want nothing - Needful for life and godliness. What Christian desires more?

Wesley: 1Th 4:13

Herein the efficacy of Christianity greatly appears, - that it neither takes away nor embitters, but sweetly tempers, that most refined of all affections, our desire of or love to the dead.

Wesley: 1Th 4:14

As God raised him.

Wesley: 1Th 4:14

With their living head.

Wesley: 1Th 4:15

By a particular revelation.

Wesley: 1Th 4:15

This intimates the fewness of those who will be then alive, compared to the multitude of the dead. Believers of all ages and nations make up, as it were, one body; in consideration of which, the believers of that age might put themselves in the place, and speak in the person, of them who were to live till the coming of the Lord. Not that St. Paul hereby asserted (though some seem to have imagined so) that the day of the Lord was at hand.

Wesley: 1Th 4:16

Properly, a proclamation made to a great multitude. Above this is, the voice of the archangel; above both, the trumpet of God; the voice of God, somewhat analogous to the sound of a trumpet.

Wesley: 1Th 4:17

In the same moment.

Wesley: 1Th 4:17

The wicked will remain beneath, while the righteous, being absolved, shall be assessors with their Lord in the judgment.

Wesley: 1Th 4:17

In heaven.

JFB: 1Th 4:1

Greek, "As to what remains." Generally used towards the close of his Epistles (Eph 6:10; Phi 4:8).

JFB: 1Th 4:1

With a view to the love and holiness (1Th 3:12-13) which we have just prayed for in your behalf, we now give you exhortation.

JFB: 1Th 4:1

"ask" as if it were a personal favor.

JFB: 1Th 4:1

Rather as Greek, "IN the Lord Jesus"; in communion with the Lord Jesus, as Christian ministers dealing with Christian people [EDMUNDS].

JFB: 1Th 4:1

When we were with you (1Th 2:13).

JFB: 1Th 4:1

Greek, the "how," that is, the manner.

JFB: 1Th 4:1

That is, "and so please God," namely, by your walk; in contrast to the Jews who "please not God" (1Th 2:15). The oldest manuscripts add a clause here, "even as also ye do walk" (compare 1Th 4:10; 1Th 5:11). 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 more and more," implies that there had gone before a recognition of their already in some measure walking so.

JFB: 1Th 4:2

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. 1Co 7:10; 1Co 11:17; and 1Ti 1:5 (1Th 4:18, where the subject accounts for the strong expression) are the exceptions. "The Lord" marks His paramount authority, requiring implicit obedience.

JFB: 1Th 4:3

Enforcing the assertion that his "commandments" were "by (the authority of) the Lord Jesus" (1Th 4:2). Since "this is the will of God," let it be your will also.

JFB: 1Th 4:3

Not regarded as a sin at all among the heathen, and so needing the more to be denounced (Act 15:20).

JFB: 1Th 4:4

By moral self-control.

JFB: 1Th 4:4

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 (1Th 4:3; 1Co 7:2). The emphatical position of "his own" in the Greek, and the use of "vessel" for wife, in 1Pe 3:7, and in common Jewish phraseology, and the correct translation "acquire," all justify this rendering.

JFB: 1Th 4:4

(Rom 6:19; 1Co 6:15, 1Co 6:18). Thus, "his own" stands in opposition to dishonoring his brother by lusting after his wife (1Th 4:6).

JFB: 1Th 4:4

(Heb 13:4) contrasted with "dishonor their own bodies" (Rom 1:24).

JFB: 1Th 4:5

Greek, "passion"; which implies that such a one is unconsciously the passive slave of lust.

JFB: 1Th 4:5

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).

JFB: 1Th 4:6

Transgress the bounds of rectitude in respect to his "brother."

JFB: 1Th 4:6

"overreach" [ALFORD]; "take advantage of" [EDMUNDS].

JFB: 1Th 4:6

Rather as Greek, "in the matter"; a decorous expression for the matter now in question; the conjugal honor of his neighbor as a husband, 1Th 4:4; 1Th 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).

JFB: 1Th 4:6

The coming Judge (2Th 1:7-8).

JFB: 1Th 4:6

The Righter.

JFB: 1Th 4:6

Greek, "concerning all these things;" in all such cases of wrongs against a neighbor's conjugal honor.

JFB: 1Th 4:6

Greek, "constantly testified [ALFORD].

JFB: 1Th 4:7

Greek, "for the purpose of."

JFB: 1Th 4:7

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.

JFB: 1Th 4:8

Greek, "setteth at naught" such engagements imposed on him in his calling, 1Th 4:7; in relation to his "brother," 1Th 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.

JFB: 1Th 4:8

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

JFB: 1Th 4:8

Greek, "His own Spirit, the Holy (One)"; thus emphatically marking "holiness" (1Th 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 1Th 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 (1Pe 1:16; 2Pe 1:4).

JFB: 1Th 4:9

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; 1Jo 2:20, 1Jo 2:27).

JFB: 1Th 4:9

Greek, "with a view to," or "to the end of your loving one another." Divine teachings have their confluence in love [BENGEL].

JFB: 1Th 4:10

Greek, "For even."

JFB: 1Th 4:11

Greek, "make it your ambition to be quiet, and to do your own business." In direct contrast to the world's ambition, which is, "to make a great stir," and "to be busybodies" (2Th 3:11-12).

JFB: 1Th 4:11

The Thessalonian converts were, it thus seems, chiefly of the working 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 1Th 4:12. 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 2Th 3:6-12.

JFB: 1Th 4:12

In the Old 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 (Rom 13:13; 1Pe 2:12).

JFB: 1Th 4:12

Outside the Christian Church (Mar 4:11).

JFB: 1Th 4:12

Not have to beg from others for the supply of your wants (compare Eph 4:28). 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.

JFB: 1Th 4:13

The leading topic of Paul's preaching at Thessalonica having been the coming kingdom (Act 17:7), 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 1Th 5:10).

JFB: 1Th 4:13

All the oldest manuscripts and versions have "we would not." My fellow labourers (Silas and Timothy) and myself desire that ye should not be ignorant.

JFB: 1Th 4:13

The oldest manuscripts read present tense, "them which are sleeping"; the same as "the dead in Christ" (1Th 4:16), to whose bodies (Dan 12:2, not their souls; Ecc 12:7; 2Co 5:8) death is a calm and holy sleep, from which the resurrection shall waken them to glory. The word "cemetery" means a sleeping-place. 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 (Col 3:4; Heb 11:40). 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, the mutual recognition of the saints at Christ's coming is hereby implied.

JFB: 1Th 4:13

Greek, "the rest"; all the rest of the world besides Christians. Not all natural mourning for dead friends is forbidden: for the Lord Jesus and Paul sinlessly gave way to it (Joh 11:31, Joh 11:33, Joh 11:35; Phi 2:27); but sorrow as though there were "no hope," which indeed the heathen had not (Eph 2:12): the Christian hope here meant is that of the resurrection. Psa 16:9, Psa 16:11; Psa 17:15; Psa 73:24; Pro 14:32, show that the Old Testament Church, though not having the hope so bright (Isa 38:18-19), yet had this hope. Contrast CATULLUS [Carmina 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 (Act 17:18, Act 17:20, Act 17:32).

JFB: 1Th 4:14

Confirmation of his statement, 1Th 4:13, that the removal of ignorance as to the sleeping believers would remove undue grief respecting them. See 1Th 4:13, "hope." Hence it appears our hope rests on our faith ("if we believe"). "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). 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 bodies. 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 death is the term used, 1Co 15:3, 1Co 15:6, &c.; in theirs, sleep; because His death has taken for them the sting from death. The same Hand that shall raise them is that which laid them to sleep. "Laid to sleep by Jesus," answers to "dead in Christ" (1Th 4:16).

JFB: 1Th 4:15

Greek, "in," that is, in virtue of a direct revelation from the Lord to me. So 1Ki 20:35. This is the "mystery," a truth once hidden, now revealed, which Paul shows (1Co 15:51-52).

JFB: 1Th 4:15

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. The Spirit designed that believers in each successive age should live in continued expectation of the Lord's coming, not knowing but that they should be among those found alive at His coming (Mat 24:42). It is a sad fall from this blessed hope, that death 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 (Mat 25:13; Rom 13:11; 1Co 15:51; Jam 5:9; 1Pe 4:5-6). 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" (2Th 2:2-3); 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 (2Co 5:1-10; Phi 1:6, Phi 1:23; Phi 3:20-21; Phi 4:5). 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 Hos 12:4, "God spake with us in Beth-el," that is, with Israel. "We did rejoice," that is, Israel at the Red Sea (Psa 66:6). Though neither Hosea, nor David, was alive at the times referred to, yet each identifies himself with those that were present.

JFB: 1Th 4:16

In all the Majesty of His presence in person, not by deputy.

JFB: 1Th 4:16

Even as He ascended (Act 1:11).

JFB: 1Th 4:16

Greek, "in," implying one concomitant circumstance attending His appearing.

JFB: 1Th 4:16

Greek, "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 (Rev 19:11-21).

JFB: 1Th 4:16

Distinct from the "signal shout." Michael is perhaps meant (Jud 1:9; Rev 12:7), to whom especially is committed the guardianship of the people of God (Dan 10:13).

JFB: 1Th 4:16

The trumpet blast which usually accompanies God's manifestation in glory (Exo 19:16; Psa 47:5); here the last of the three accompaniments of His appearing: as the trumpet was used to convene God's people to their solemn convocations (Num 10:2, Num 10:10; Num 31:6), so here to summon God's elect together, preparatory to their glorification with Christ (Psa 50:1-5; Mat 24:31; 1Co 15:52).

JFB: 1Th 4:16

Previously to the living being "caught up." The "first" here has no reference to the first resurrection, as contrasted with that of "the rest of the dead." That reference occurs elsewhere (Mat 13:41-42, Mat 13:50; Joh 5:29; 1Co 15:23-24; Rev 20:5-6); it simply stands in opposition to "then," 1Th 4:17. FIRST, "the dead in Christ" shall rise, THEN the living shall be caught up. The Lord's people alone are spoken of here.

JFB: 1Th 4:17

After having been "changed in a moment" (1Co 15:51-52). 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].

JFB: 1Th 4:17

All together: the raised dead, and changed living, forming one joint body.

JFB: 1Th 4:17

Greek, "in clouds." The same honor is conferred on them as on their Lord. As He was taken in a cloud at His ascension (Act 1:9), so at His return with clouds (Rev 1:7), they shall be caught up in clouds. The clouds are His and their triumphal chariot (Psa 104:3; Dan 7:13). ELLICOTT explains the Greek, "robed round by upbearing clouds" [Aids to Faith].

JFB: 1Th 4:17

Rather, "into the air"; caught up into the region just above the earth, where the meeting (compare Mat 25:1, Mat 25:6) shall take place between them ascending, and their Lord descending towards the earth. Not that the air is to be the place of their lasting abode with Him.

JFB: 1Th 4:17

No more parting, and no more going out (Rev 3:12). 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 (1Co 6:2-3), the final judgment and glorification of His saints in the new heaven and earth.

JFB: 1Th 4:18

In your mourning for the dead (1Th 4:13).

Clarke: 1Th 4:1

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

Clarke: 1Th 4:1

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

Clarke: 1Th 4:2

Ye know what commandments we gave you - This refers to his instructions while he was among them; and to instructions on particular subjects, which he does not recapitulate, but only hints at.

Clarke: 1Th 4:3

This is the will of God, even your sanctification - God has called you to holiness; he requires that you should be holy; for without holiness none can see the Lord. This is the general calling, but in it many particulars are included. Some of these he proceeds to mention; and it is very likely that these had been points on which he gave them particular instructions while among them

Clarke: 1Th 4:3

That ye should abstain from fornication - The word πορνεια, as we have seen in other places, includes all sorts of uncleanness; and it was probably this consideration that induced several MSS., some versions and fathers, to add here πασης, all. Directions of this kind were peculiarly necessary among the Greeks, and indeed heathens in general, who were strongly addicted to such vices.

Clarke: 1Th 4:4

How to possess his vessel - Let every man use his wife for the purpose alone for which God created her, and instituted marriage. The word σκευος answers to the Hebrew כלי keli , which, though it signifies vessel in general, has several other meanings. That the rabbins frequently express wife by it, Schoettgen largely proves; and to me it appears very probable that the apostle uses it in that sense here. St. Peter calls the wife the weaker Vessel, 1Pe 3:7. Others think that the body is meant, which is the vessel in which the soul dwells. In this sense St. Paul uses it, 2Co 4:7 : We have this treasure in earthen Vessels; and in this sense it is used by both Greek and Roman authors. There is a third sense which interpreters have put on the word, which I forbear to name. The general sense is plain; purity and continency are most obviously intended, whether the word be understood as referring to the wife or the husband, as the following verse sufficiently proves.

Clarke: 1Th 4:5

Not in the lust of concupiscence - Having no rational object, aim, nor end. Some say, "not like beasts;"but this does not apply as they who use it wish, for the males and females of the brute creation are regular and consistent in their intercourse, and scarcely ever exceed such bounds as reason itself would prescribe to those most capable of observing and obeying its dictates

Clarke: 1Th 4:5

The Gentiles which know not God - These are the beasts; their own brutes are rational creatures when compared with them. Enough has been said on this subject on Romans 1, and 2: They who wish to see more may consult Juvenal, and particularly his 6th and 9th Satires; and indeed all the writers on Greek and Roman morals.

Clarke: 1Th 4:6

That no man go beyond and defraud his brother - That no man should by any means endeavor to corrupt the wife of another, or to alienate her affections or fidelity from her husband; this I believe to be the apostle’ s meaning, though some understand it of covetousness, overreaching, tricking, cheating, and cozenage in general

Clarke: 1Th 4:6

The Lord is the avenger of all such - He takes up the cause of the injured husband wherever the case has not been detected by man, and all such vices he will signally punish. Every species of uncleanness was practised among the heathens, nor were they reputed as vices. Their gods, their emperors, their philosophers, and their great men in general, gave them examples of every species of impurity; and they had no system of ethics which forbade these abominations. The Christian religion not only discountenances these things, but forbids them on the most awful penalties; therefore wherever Christianity prevails, these vices, if practised at all, are obliged to seek the deepest gloom of midnight to cover them from the eyes of men. On this account they are comparatively rare, even among the mere professors of Christianity; they exist, but do not flourish.

Clarke: 1Th 4:7

God hath not called us unto uncleanness - He is the creator of male and female, and the institutor of marriage, and he has called men and women to this state; but the end of this and all the other callings of God to man is holiness, not uncleanness. And they who use the marriage state as he directs, will find it conducive to their holiness and perfection.

Clarke: 1Th 4:8

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

Clarke: 1Th 4:8

Hath also given unto us his Holy Spirit - Instead of εις ἡμας, unto Us, εις ὑμας, 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 practice 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 ὑμας, 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.

Clarke: 1Th 4:9

Touching brotherly love - They were remarkable for this; and though the apostle appears to have had this as a topic on which he intended to write to them, yet, from the account which he received of their prosperous state by Timothy, he finds that it is unnecessary to spend any time in inculcating a doctrine which they fully understood and practised. See 1Th 3:6.

Clarke: 1Th 4:10

Ye do it toward all the brethren - Ye not only love one another at Thessalonica, but ye love all the brethren in Macedonia; ye consider them all as children of the same Father; and that all the Churches which are in Christ make one great and glorious body, of which he is the head.

Clarke: 1Th 4:11

That ye study to be quiet - Though in general the Church at Thessalonica was pure and exemplary, yet there seem to have been some idle, tattling people among them, who disturbed the peace of others; persons who, under the pretense of religion, gadded about from house to house; did not work, but were burdensome to others; and were continually meddling with other people’ s business, making parties, and procuring their bread by religious gossiping. To these the apostle gives those directions which the whole Church of God should enforce wherever such troublesome and dangerous people are found; viz.: That they should study to be quiet, ἡσυχαζειν, to hold their peace, as their religious cant will never promote true religion; that they should do their own business, and let that of others alone; and that they should work with their own hands, and not be a burden to the Church of God, or to those well meaning but weak and inconsiderate people who entertain them, being imposed on by their apparent sanctity and glozing conversation. An idle person, though able to discourse like an angel, or pray like an apostle, cannot be a Christian; all such are hypocrites and deceivers; the true members of the Church of Christ walk, work, and labor.

Clarke: 1Th 4:12

That ye may walk honestly - Ευσχημονως· Becomingly, decently, respectably; as is consistent with the purity, holiness, gravity, and usefulness of your Christian calling

Clarke: 1Th 4:12

Them that are without - The unconverted Gentiles and Jews. See this expression explained at large on Col 4:5

Clarke: 1Th 4:12

That ye may have lack of nothing - That ye may be able to get your bread by honest labor, which God will ever bless; and be chargeable to no man. He that is dependent on another is necessarily in bondage; and he who is able to get his own bread by the sweat of his brow, should not be under obligation even to a king

I do not recollect whether, in any other part of this work, I have given the following story from the Hatem Tai Nameh. Hatem Tai was an Arabian nobleman, who flourished some time before the Mahommedan era; he was reputed the most generous and liberal man in all the east. One day he slew one hundred camels, and made a feast, to which all the Arabian lords and all the peasantry in the district were invited. About the time of the feast he took a walk towards a neighboring wood, to see if he could find any person whom he might invite to partake of the entertainment which he had then provided. Walking along the skirt of the wood, he espied an old man coming out of it, laden with a burden of faggots; he accosted him and asked if he had not heard of the entertainment made that day by Hatem Tai. The old man answered in the affirmative. He asked him why he did not attend and partake with the rest. The old man answered: "He that is able to gain his bread even by collecting faggots in the wood, should not be beholden even to Hatem Tai."This is a noble saying, and has long been a rule of conduct to the writer of this note.

Clarke: 1Th 4:13

I would not have you to be ignorant - Instead of εχομεν, have, θελομεν, wish, is the reading of ADEFG, many others, besides the Arabic, Ethiopic, Armenian, some of the Slavonian, the Vulgate, and Itala, with many of the Greek fathers. This is undoubtedly the true reading: Brethren, I would not wish you to be ignorant; or, I would not that you should be ignorant

This was probably one of the points which were lacking in their faith, that he wished to go to Thessalonica to instruct them in

Clarke: 1Th 4:13

Them which are asleep - That is, those who are dead. It is supposed that the apostle had heard that the Thessalonians continued to lament over their dead, as the heathens did in general who had no hope of the resurrection of the body; and that they had been puzzled concerning the doctrine of the resurrection. To set them right on this important subject, he delivers three important truths

1.    He asserts, as he had done before, that they who died in the Lord should have, in virtue of Christ’ s resurrection, a resurrection unto eternal life and blessedness

2.    He makes a new discovery, that the last generation should not die at all, but be in a moment changed to immortals

3.    He adds another new discovery, that, though the living should not die, but be transformed, yet the dead should first be raised, and be made glorious and immortal; and so, in some measure, have the preference and advantage of such as shall then be found alive. See Dodd.

Clarke: 1Th 4:14

For if we believe that Jesus died and rose again - Ει γαρ· Seeing that we believe; knowing that the resurrection of Christ is as fully authenticated as his death

Clarke: 1Th 4:14

Even so them - It necessarily follows that them who sleep - die, in him - in the faith of the Gospel, will God bring with him - he will raise them up as Jesus was raised from the dead, in the same manner, i.e. by his own eternal power and energy; and he will bring them with him - with Christ, for he is the head of the Church, which is his body.

Clarke: 1Th 4:15

This we say unto you by the word of the Lord - This I have, by express revelation, from the Lord: what he now delivers, he gives as coming immediately from the Spirit of God. Indeed, human reason could not have found out the points which he immediately subjoins; no conjectures could lead to them. Allowing even the general doctrine of the resurrection to be believed, yet what follows does not flow from the premises; they are doctrines of pure revelation, and such as never could have been found out by human ingenuity. In no place does the apostle speak more confidently and positively of his inspiration than here; and we should prepare ourselves to receive some momentous and interesting truth

Clarke: 1Th 4:15

We which are alive, and remain - By the pronoun we the apostle does not intend himself, and the Thessalonians to whom he was then writing; he is speaking of the genuine Christians which shall be found on earth when Christ comes to judgment. From not considering the manner in which the apostle uses this word, some have been led to suppose that he imagined that the day of judgment would take place in that generation, and while he and the then believers at Thessalonica were in life. But it is impossible that a man, under so direct an influence of the Holy Spirit, should be permitted to make such a mistake: nay, no man in the exercise of his sober reason could have formed such an opinion; there was nothing to warrant the supposition; no premises from which it could be fairly deduced; nor indeed any thing in the circumstances of the Church, nor in the constitution of the world, that could have suggested a hint of the kind. The apostle is speaking of the thing indefinitely as to the time when it shall happen, but positively as to the Order that shall be then observed

Clarke: 1Th 4:15

Shall not prevent them which are asleep - Those who shall be found living in that day, though they shall not pass through death, but be suddenly changed, shall not go to glory before them that are dead, for the dead in Christ shall rise first - they shall be raised, their bodies made glorious, and be caught up to meet the Lord, before the others shall be changed. And this appears to be the meaning of the apostle’ s words, μη φθασωμεν, which we translate shall not prevent; for, although this word prevent, from prae and venio , literally signifies to go before, yet we use it now in the sense of to hinder or obstruct. Φθανειν τινα signifies the same, according to Hesychius, as προηκειν, to go before, προλαμβανειν, to anticipate, be before. Those who shall be found alive on that day shall not anticipate glory before the dead in Christ; for they shall rise first, and begin the enjoyment of it before the others shall be changed. This appears to be the apostle’ s meaning.

Clarke: 1Th 4:16

The Lord himself - That is: Jesus Christ shall descend from heaven; shall descend in like manner as he was seen by his disciples to ascend, i.e. in his human form, but now infinitely more glorious; for thousands of thousands shall minister unto him, and ten thousand times ten thousand shall stand before him; for the Son of man shall come on the throne of his glory: but who may abide the day of his coming, or stand when he appeareth

Clarke: 1Th 4:16

With a shout - Or order, εν κελευσματι· and probably in these words: Arise, ye dead, and come to judgment; which order shall be repeated by the archangel, who shall accompany it with the sound of the trump of God, whose great and terrible blasts, like those on mount Sinai, sounding louder and louder, shall shake both the heavens and the earth

Observe the order of this terribly glorious day

1.    Jesus, in all the dignity and splendor of his eternal majesty, shall descend from heaven to the mid region, what the apostle calls the air, somewhere within the earth’ s atmosphere

2.    Then the κελευσμα, shout or order, shall be given for the dead to arise

3.    Next the archangel, as the herald of Christ, shall repeat the order, Arise, ye dead, and come to judgment

4.    When all the dead in Christ are raised, then the trumpet shall sound, as the signal for them all to flock together to the throne of Christ. It was by the sound of the trumpet that the solemn assemblies, under the law, were convoked; and to such convocations there appears to be here an allusion

5.    When the dead in Christ are raised, their vile bodies being made like unto his glorious body, then

6.    Those who are alive shall be changed, and made immortal

7.    These shall be caught up together with them to meet the Lord in the air

8.    We may suppose that the judgment will now be set, and the books opened, and the dead judged out of the things written in those books

9.    The eternal states of quick and dead being thus determined, then all who shall be found to have made a covenant with him by sacrifice, and to have washed their robes, and made them white in the blood of the Lamb, shall be taken to his eternal glory, and be for ever with the Lord. What an inexpressibly terrific glory will then be exhibited! I forbear to call in here the descriptions which men of a poetic turn have made of this terrible scene, because I cannot trust to their correctness; and it is a subject which we should speak of and contemplate as nearly as possible in the words of Scripture.

Clarke: 1Th 4:18

Comfort one another with these words - Strange saying! comfort a man with the information that he is going to appear before the judgment-seat of God! Who can feel comfort from these words? That man alone with whose spirit the Spirit of God bears witness that his sins are blotted out, and the thoughts of whose heart are purified by the inspiration of Gods Holy Spirit, so that he can perfectly love him, and worthily magnify his name. Reader, thou art not in a safe state unless it be thus with thee, or thou art hungering and thirsting after righteousness. If so, thou shalt be filled; for it is impossible that thou shouldst be taken away in thy sins, while mourning after the salvation of God. They that seek shall find.

Calvin: 1Th 4:1

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, (Phi 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

Calvin: 1Th 4:3

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 Rom 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 only means of maintaining temperance is to bridle all lusts.

As for the expression, that every one of you may know to possess his vessel, some explain it as referring to a wife, ⁵⁶⁸ as though it had been said, “Let husbands dwell with their wives in all chastity.” As, however, he addresses husbands and wives indiscriminately, there can be no doubt that he employs the term vessel to mean body. For every one has his body as a house, as it were, in which he dwells. He would, therefore, have us keep our body pure from all uncleanness.

And honor, that is, honorably, for the man that prostitutes his body to fornication, covers it with infamy and disgrace.

Calvin: 1Th 4:6

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 ὑπερβαίνειν καὶ πλεονεκτεῖν to mean — neighing after the wives of others, (Jer 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.

Calvin: 1Th 4:7

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.

Calvin: 1Th 4:8

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.

Calvin: 1Th 4:9

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, (1Jo 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.

Calvin: 1Th 4:10

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 φιλοτιμεῖσζαι 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.

Calvin: 1Th 4:11

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 give trouble to themselves and others. 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. So soon as men turn aside from this, everything is thrown into confusion and disorder. He does not mean, however, that every one shall mind his own business in such a way as that each one should live apart, having no care for others, but has merely in view to correct an idle levity, which makes men noisy bustlers in public, who ought to lead a quiet life in their own houses.

Labor with your hands. He recommends manual labor on two accounts — that they may have a sufficiency for maintaining life, and that they may conduct themselves honorably even before unbelievers. For nothing is more unseemly than a man that is idle and good for nothing, who profits neither himself nor others, and seems born only to eat and drink. Farther, this labor or system of working extends far, for what he says as to hands is by way of synecdoche; but there can be no doubt that he includes every useful employment of human life.

Calvin: 1Th 4:13

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.

Calvin: 1Th 4:14

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 same resurrection: from this he infers, that we shall live with him eternally. This doctrine, however, as has been stated in 1Co 15:13, depends on another principle — that it was not for himself, but for us that Christ died and rose again. Hence those who have doubts as to the resurrection, do great injury to Christ: nay more, they do in a manner draw him down from heaven, as is said in Rom 10:6

To sleep in Christ, is to retain in death the connection that we have with Christ, for those that are by faith ingrafted into Christ, have death in common with him, that they may be partakers with him of life. It is asked, however, whether unbelievers will not also rise again, for Paul does not affirm that there will be a resurrection, except in the case of Christ’s members. I answer, that Paul does not here touch upon anything but what suited his present design. For he did not design to terrify the wicked, but to correct ⁵⁷⁸ the immoderate grief of the pious, and to cure it, as he does, by the medicine of consolation.

Calvin: 1Th 4:15

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.

Calvin: 1Th 4:16

16.For the Lord himself. He employs the term κελεύσματος, ( 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 the tribunal of Christ. For though this will be common to all the angels, yet, as is customary among different ranks, he appoints one in the foremost place to take the lead of the others. As to the trumpet, however, I leave to others to dispute with greater subtlety, for I have nothing to say in addition to what I briefly noticed in the First Epistle to the Corinthians. ⁵⁸³ The Apostle unquestionably had nothing farther in view here than to give some taste of the magnificence and venerable appearance of the Judge, until we shall behold it fully. With this taste it becomes us in the mean time to rest satisfied.

The dead who are in Christ. He again says that the dead who are in Christ, that is, who are included in Christ’s body, will rise first, that we may know that the hope of life is laid up in heaven for them no less than for the living. He says nothing as to the reprobate, because this did not tend to the consolation of the pious, of which he is now treating.

He says that those that survive will be carried up together with them. As to these, he makes no mention of death: hence it appears as if he meant to say that they would be exempted from death. Here Augustine gives himself much distress, both in the twentieth book on the City of God and in his Answer to Dulcitius, because Paul seems to contradict himself, inasmuch as he says elsewhere, that seed cannot spring up again unless it die. (1Co 15:36) The solution, however, is easy, inasmuch as a sudden change will be like death. Ordinary death, it is true, is the separation of the soul from the body; but this does not hinder that the Lord may in a moment destroy this corruptible nature, so as to create it anew by his power, for thus is accomplished what Paul himself teaches must take place — that mortality shall be swallowed up of life. (2Co 5:4) What is stated in our Confession, ⁵⁸⁴ that “Christ will be the Judge of the dead and of the living,” ⁵⁸⁵ Augustine acknowledges to be true without a figure. ⁵⁸⁶ He is only at a loss as to this — how those that have not died will rise again. But, as I have said, that is a kind of death, when this flesh is reduced to nothing, as it is now liable to corruption. The only difference is this — that those who sleep ⁵⁸⁷ put off the substance of the body for some space of time, but those that will be suddenly changed will put off nothing but the quality

Calvin: 1Th 4:17

17.And so we shall be ever. To those who have been once gathered to Christ he promises eternal life with him, by which statements the reveries of Origen and of the Chiliasts ⁵⁸⁸ are abundantly refuted. For the life of believers, when they have once been gathered into one kingdom, will have no end any more than Christ’s. Now, to assign to Christ a thousand years, so that he would afterwards cease to reign, were too horrible to be made mention of. Those, however, fall into this absurdity who limit the life of believers to a thousand years, for they must live with Christ as long as Christ himself will exist. We must observe also what he says — we shall be, for he means that we profitably entertain a hope of eternal life, only when we hope that it has been expressly appointed for us.

Calvin: 1Th 4:18

18.Comfort. He now shews more openly what I have previously stated — that in the faith of the resurrection we have good ground of consolation, provided we are members of Christ, and are truly united to him as our Head. At the same time, the Apostle would not have each one to seek for himself assuagement of grief, but also to administer it to others.

Defender: 1Th 4:3

"Sanctification" (Greek hagiasmos) is used to indicate both separation to God (1Co 1:30; 2Th 2:13; 1Pe 1:2) and the holy lifestyle of those so separated (1Th 4:4, 1Th 4:7; Rom 6:19, Rom 6:22; 1Ti 2:15; Heb 12:14). When Christians are seeking to find the will of God for their lives, they should recognize that His will centers, first of all, on their sanctification - that is, the total dedication of their lives, as redeemed sinners, to Christ.

Defender: 1Th 4:3

While there may be questions about engaging in "doubtful" things (Rom 14:1), there can be no doubt at all, even in this permissive age, that fornication (any sexual relationship outside of heterosexual marriage) is always contrary to God's will. Engaging in it will, inevitably, bring grief."

Defender: 1Th 4:8

Since our bodies are now temples of the indwelling Holy Spirit (God Himself), it is insulting to Him if we misuse those bodies in fornication or any uncleanness (1Co 6:19, 1Co 6:20)."

Defender: 1Th 4:11

One should "diligently strive" to be silent and calm except when speaking is necessary, gracious and purposeful (Col 4:6). Christ soberly warns against "every idle word" (Mat 12:36), and Paul against "foolish talking" (Eph 5:4).

Defender: 1Th 4:11

"Your own business" (Greek idios) places emphasis on one's own affairs, not those of others (1Pe 4:15).

Defender: 1Th 4:11

Paul set the example himself (2Th 3:8, 2Th 3:9). Idlers are out of place in the Christian ministry (Mat 20:6)."

Defender: 1Th 4:13

Death for a Christian is considered merely being asleep (Joh 11:11-14). The sleep, however, applies only to the body, for the soul and spirit are with the Lord (2Co 5:8).

Defender: 1Th 4:13

The Christian's unique "hope," one that cannot be shared by non-Christians, is the return of Christ for His own, as He had promised. That will be the great resurrection day when living believers will be reunited with all their loved ones who have died. This great event, in fact, is called the "blessed hope" (Tit 2:13; 1Jo 3:2, 1Jo 3:3; 1Pe 1:13). They had this promise "by the word of the Lord" (1Th 4:15) Himself (Joh 14:2, Joh 14:3)."

Defender: 1Th 4:14

The sense here is not one of uncertainty, but of declaration, that is, "[since] we believe that Jesus died and rose again." Note also that there is no other condition than just this condition for a believer to participate in the resurrection and rapture. All born-again Christians and sleeping believers, having real faith in the substitutionary death and bodily resurrection of Christ, will be called up to be with Christ when He comes.

Defender: 1Th 4:14

"In Jesus" here, actually is "through Jesus" (Greek preposition is dia). Believers are often said to be in Christ, but never "in Jesus." Our "sleep" is made only that through the real death of the human Jesus, but our souls go to be "with Christ" (Phi 1:23), the resurrected Lord in heaven. Because He died, we only sleep, awaiting His return. Thus, the believer's death is only physical, partially illustrated by the dream state when the body lies still in bed while the soul and spirit are very conscious and active. These "will God bring with him when Christ returns" (see also 1Th 3:13)."

Defender: 1Th 4:15

It is significant to note in these relatively early years of his ministry, Paul considered it likely that he, himself, would be living when Christ returned: "We which are alive and remain unto the coming of the Lord," he said. This divinely inspired conviction proves that the rapture has always been imminent, not contingent on other events that must come first. That is why Jesus urged His disciples always to be watchful and ready for His return (Mat 24:42, Mat 24:44).

Defender: 1Th 4:15

"Prevent" is an earlier English way of saying "anticipate" or "precede" (Latin for "come before")."

Defender: 1Th 4:16

The "shout" is a military command. The great event is described as a military assault with the great host of heaven, under the command of an (not "the") archangel (probably Michael - compare Jud 1:9; Rev 12:7-9), penetrating Satan's domain ("the prince of the power of the air" - Eph 2:2; Eph 6:12). The Lord Jesus, Himself, will lead the mighty army of heaven, and Satan's hosts are powerless to stem the tide. The old "strong man" of this world, the Devil, will soon be bound. The Lord "will spoil his house" (Mat 12:29), raising the dead and rapturing into the air all His redeemed ones, whether living or sleeping."

Defender: 1Th 4:17

"Caught up" means "raptured" (Greek harpazo; the same word is used in 2Co 12:2, 2Co 12:4; Act 8:39 and Rev 12:5). The English word "rapture" comes from the Latin raptus , meaning "seized" or "carried away." This verse, of course, is the classic defining passage on the great doctrine of the rapture of the saints, caught out of this world to be with the Lord forever.

Defender: 1Th 4:17

The dead in Christ will first be resurrected, their bodies once again serving as the temples of their souls and spirits, but made immortal (1Co 15:51-54). Then those saints living at the time (quite possibly many in this present generation) will, likewise, receive immortal, glorified bodies like that of the Lord Jesus (1Jo 3:2; Phi 3:20, Phi 3:21) and be caught up "together with them." Then living and dead believers reunited in the rapture will together meet the Lord in the air."

Defender: 1Th 4:18

"Comfort" equals "strengthen." When we have such a blessed hope to share, it is surely reasonable that we "sorrow not, even as others which have no hope" (1Th 4:13) when our loved ones die."

TSK: 1Th 4:1

we : 1Th 2:11; Rom 12:1; 2Co 6:1, 2Co 10:1; Eph 4:1; Phm 1:9, Phm 1:10; Heb 13:22

we beseech : or, we request

exhort : or, beseech.

by the : 1Th 4:2; Eph 4:20; 2Th 2:1; 1Ti 5:21, 1Ti 6:13, 1Ti 6:14; 2Ti 4:1

ye have : 1Th 4:11, 1Th 4:12; Act 20:27; 1Co 11:23, 1Co 15:1; Phi 1:27; Col 2:6; 2Th 3:10-12

ye ought : 1Th 2:12

to please : Rom 8:8, Rom 12:2; Eph 5:17; Col 1:10; Heb 11:6, Heb 13:16; 1Jo 3:22

so ye : 1Th 4:10; Job 17:9; Psa 92:14; Pro 4:18; Joh 15:2; 1Co 15:58; Phi 1:9, Phi 3:14; 2Th 1:3; 2Pe 1:5-10, 2Pe 3:18

TSK: 1Th 4:2

Eze 3:17; Mat 28:20; 1Co 9:21; 2Th 3:6, 2Th 3:10

TSK: 1Th 4:3

this : 1Th 5:18; Psa 40:8, Psa 143:10; Mat 7:21, Mat 12:50; Mar 3:35; Joh 4:34, Joh 7:17; Rom 12:2; Eph 5:17, Eph 6:6; Col 1:9, Col 4:12; Heb 10:36, Heb 13:21; 1Pe 4:2; 1Jo 2:17

your : 1Th 4:4, 1Th 5:23; Joh 17:17-19; Act 20:32, Act 26:18; Rom 6:22 *Gr: 1Co 1:30, 1Co 6:11; Eph 5:26, Eph 5:27; 2Th 2:13; Tit 2:14; 1Pe 1:2

that : Mat 15:19; Act 15:20,Act 15:29; Rom 1:29; 1Co 5:9-11, 1Co 6:9, 1Co 6:10,1Co 6:13-18, 1Co 7:2; 2Co 12:21; Gal 5:19; Eph 5:3-5; Col 3:5; Heb 12:16, Heb 13:4; Rev 21:8, Rev 22:15 *Gr.

TSK: 1Th 4:4

should : Rom 6:19, Rom 12:1; 1Co 6:15, 1Co 6:18-20

his : 1Sa 21:5; Act 9:15; Rom 9:21-23; 2Ti 2:20,2Ti 2:21; 1Pe 3:7

honour : Phi 4:8; Heb 13:4

TSK: 1Th 4:5

in the : Rom 1:24, Rom 1:26; Col 3:5

as the : Mat 6:32; Luk 12:30; Eph 4:17-19; 1Pe 4:3

know : Act 17:23, Act 17:30,Act 17:31; Rom 1:28; 1Co 1:21, 1Co 15:34; Gal 4:8; Eph 2:12; 2Th 1:8

TSK: 1Th 4:6

go : Exo 20:15, Exo 20:17; Lev 19:11, Lev 19:13; Deu 24:7, Deu 25:13-16; Pro 11:1, Pro 16:11, Pro 20:14; Pro 20:23, Pro 28:24; Isa 5:7, Isa 59:4-7; Jer 9:4; Eze 22:13, Eze 45:9-14; Amo 8:5, Amo 8:6; Zep 3:5; Mal 3:5; Mar 10:19; 1Co 6:7-9; Eph 4:28; Jam 5:4

defraud : or, oppress, or, over-reach, Lev 25:14, Lev 25:17; 1Sa 12:3, 1Sa 12:4; Pro 22:22; Jer 7:6; Mic 2:2; Zep 3:1; Jam 2:6

in any matter : or, in the matter

the Lord : Deu 32:35; Job 31:13, Job 31:14; Psa 94:1, Psa 140:12; Pro 22:22, Pro 22:23; Ecc 5:8; Isa 1:23, Isa 1:24; Rom 1:18, Rom 12:19; Eph 5:6; 2Th 1:8

as we : Luk 12:5; Gal 5:21; Eph 4:17

TSK: 1Th 4:7

God : Lev 11:44, Lev 19:2; Rom 1:7, Rom 8:29, Rom 8:30; 1Co 1:2; Eph 1:4, Eph 2:10, Eph 4:1; 2Th 2:13, 2Th 2:14; 2Ti 1:9; Heb 12:14; 1Pe 1:14-16, 1Pe 2:9-12, 1Pe 2:21, 1Pe 2:22

uncleanness : 1Th 2:3; Gal 5:19; Eph 4:19; 2Pe 2:10

TSK: 1Th 4:8

despiseth : or, rejecteth, 1Sa 8:7, 1Sa 10:19; Joh 12:48

despiseth not : Pro 1:7, Pro 23:9; Isa 49:7, Isa 53:10; Luk 10:16; Act 13:41; Jud 1:8

who : Neh 9:30; Act 5:3, Act 5:4; 1Co 2:10, 1Co 7:40; 1Pe 1:12; 2Pe 1:21; 1Jo 3:24

TSK: 1Th 4:9

touching : Lev 19:8; Psa 133:1; Joh 13:34, Joh 13:35, Joh 15:12-17; Act 4:32; Rom 12:10; Eph 5:1, Eph 5:2; Heb 13:1; 1Pe 3:8; 2Pe 1:7; 1Jo 2:10, 1Jo 3:11, 1Jo 3:14-19, 1Jo 3:23; 1Jo 4:7-16

ye need : 1Th 5:1; Jer 31:34; Heb 8:10,Heb 8:11; 1Jo 2:20-27

for ye : Isa 51:13; Mat 22:39; Joh 6:44, Joh 6:45, Joh 13:34, Joh 14:26, Joh 15:12, Joh 15:17; Eph 5:2; Heb 10:16; 1Pe 4:8; 1Jo 3:11, 1Jo 3:23, 1Jo 4:21, 1Jo 5:1

TSK: 1Th 4:10

all the : 1Th 1:7; 2Co 8:1, 2Co 8:2, 2Co 8:8-10; Eph 1:15; Col 1:4; 2Th 1:3; Phm 1:5-7

that ye : 1Th 4:1, 1Th 3:12; Phi 1:9, Phi 3:13-15; 2Pe 3:18

TSK: 1Th 4:11

that : Pro 17:1; Ecc 4:6; Lam 3:26; 2Th 3:12; 1Ti 2:2; 1Pe 3:4

study : Rom 15:20; 2Co 5:9 *Gr.

and to do : Mar 13:34; Luk 12:42, Luk 12:43; Rom 12:4-8; Col 3:22-24; 2Th 3:11; 1Ti 5:13; Tit 2:4-10; 1Pe 4:10,1Pe 4:11, 1Pe 4:15

to work : Act 20:35; Rom 12:11; 1Co 4:12; Eph 4:28; 2Th 3:7-12; Tit 3:14 *marg.

TSK: 1Th 4:12

ye may walk : 1Th 5:22; Rom 12:17, Rom 13:13; 2Co 8:20,2Co 8:21; Phi 4:8; Tit 2:8-10; 1Pe 2:12; 1Pe 3:16, 1Pe 3:17

them : Mar 4:11; 1Co 5:12, 1Co 5:13; Col 4:5; 1Ti 3:7; 1Pe 3:1

nothing : or, no man, 2Co 11:7-9

TSK: 1Th 4:13

I would : Rom 1:13; 1Co 10:1, 1Co 12:1; 2Co 1:8; 2Pe 3:8

which are : 1Th 4:15, 1Th 5:10; 1Ki 1:21, 1Ki 2:10; Dan 12:2; Mat 27:52; Luk 8:52, Luk 8:53; Joh 11:11-13; Act 7:60, Act 13:36; 1Co 15:6, 1Co 15:18; 2Pe 3:4

ye sorrow : Gen 37:35; Lev 19:28; Deu 14:1, Deu 14:2; 2Sa 12:19, 2Sa 12:20, 2Sa 18:33; Job 1:21; Eze 24:16-18; Joh 11:24; Act 8:2

which have : Eph 2:12; Job 19:25-27; Pro 14:32; Eze 37:11; 1Co 15:19

TSK: 1Th 4:14

if we : Isa 26:19; Rom 8:11; 1Co 15:12-23; 2Co 4:13, 2Co 4:14; Rev 1:18

sleep : 1Th 4:13, 1Th 3:13; 1Co 15:18; Rev 14:13

God : 1Th 4:17; Gen 49:19; Zec 14:15; Mat 24:31; 1Co 15:23; Phi 3:20,Phi 3:21; 2Th 2:1; Jud 1:14, Jud 1:15

TSK: 1Th 4:15

by the : 1Ki 13:1, 1Ki 13:9, 1Ki 13:17, 1Ki 13:18, 1Ki 13:22, 1Ki 20:35, 1Ki 22:14

which are : 1Co 15:51-53; 2Co 4:14

prevent : Job 41:11; Psa 88:13, Psa 119:147, Psa 119:148; Mat 17:25

asleep : 1Th 4:13

TSK: 1Th 4:16

the Lord : Isa 25:8, Isa 25:9; Mat 16:27, Mat 24:30,Mat 24:31, Mat 25:31, Mat 26:64; Act 1:11; 2Th 1:7; 2Pe 3:10; Rev 1:7

with a : Num 23:21; Psa 47:1, Psa 47:5; Zec 4:7, Zec 9:9

the archangel : Jud 1:9

with the trump : Exo 19:16, Exo 20:18; Isa 27:13; Zec 9:14; 1Co 15:52; Rev 1:10, Rev 8:13

and the : 1Co 15:23, 1Co 15:51, 1Co 15:52; Rev 20:5, Rev 20:6

TSK: 1Th 4:17

we which : 1Th 4:15; 1Co 15:52

caught : 1Ki 18:12; 2Ki 2:11, 2Ki 2:16; Act 8:39; 2Co 12:2-4; Rev 11:12, Rev 12:5

in the : Mat 26:64; Mar 14:62; Act 1:9; Rev 1:7

and so : Psa 16:11, Psa 17:15, Psa 49:15, Psa 73:24; Isa 35:10, Isa 60:19, Isa 60:20; Joh 12:26, Joh 14:3; Joh 17:24; 2Co 5:8; Phi 1:23; 2Pe 3:13; Rev 7:14-17, Rev 21:3-7, Rev 21:22, Rev 21:23; Rev 22:3-5

TSK: 1Th 4:18

Wherefore : 1Th 5:11, 1Th 5:14; Isa 40:1, Isa 40:2; Luk 21:28; Heb 12:12

comfort : or, exhort, Heb 10:24, Heb 10:25

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Th 4:1

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

We beseech you - Margin, "request."The Greek is, "we ask you"- ἐρωτῶμεν erōtōmen . It is not as strong a word as that which follows.

And exhort you - Marg, "beseech."This is the word which is commonly used to denote earnest exhortation. The use of these words here implies that Paul regarded the subject as of great importance. He might have commanded them - but kind exhortation usually accomplishes more than a command,

By the Lord Jesus - In his name and by his authority.

That as ye have received of us - As you were taught by us. Paul doubtless had given them repeated instructions as to their duty as Christians.

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

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

Barnes: 1Th 4:2

For ye know what commandments - It was but a short time since Paul was with them, and they could not but recollect the rules of living which he had laid down.

By the Lord Jesus - By the authority of the Lord Jesus. Some of those rules, or commandments, the apostle refers to, probably, in the following verses.

Barnes: 1Th 4:3

For this is the will of God, even your sanctification - It is the will or command of God that you should be holy. This does not refer to the purpose or decree of God, and does not mean that he intended to make them holy - but it means that it was his command that they should be holy. It was also true that it was agreeable to the divine will or purpose that they should be holy, and that he meant to use such an influence as to secure this; but this is not the truth taught here. This text, therefore, should not be brought as a proof that God intends to make his people holy, or that they are sanctified. It is a proof only that he requires holiness. The word here rendered "sanctification"- ἁγιασμὸς hagiasmos - is not used in the Greek classics, but is several times found in the New Testament. It is rendered holiness, Rom 6:19, Rom 6:22; 1Th 4:7; 1Ti 2:15; Heb 12:14; and sanctification, 1Co 1:30; 1Th 4:3-4; 2Th 2:13, and 1Pe 1:2; see the Rom 6:19 note; 1Co 1:30 note. It means here "purity of life,"and particularly abstinence from those vices which debase and degrade the soul Sanctification consists in two things:

\caps1 (1) i\caps0 n "ceasing to do evil;"and,

\caps1 (2) i\caps0 n "learning to do well."Or in other words, the first work of sanctification is in overcoming the propensities to evil in our nature, and checking and subduing the unholy habits which we had formed before we became Christians; the second part of the work consists in cultivating the positive principles of holiness in the soul.

That ye should abstain from fornication - A vice which was freely indulged among the pagan, and to which, from that fact, and from their own former habits, they were particularly exposed. On the fact that they were thus exposed, and on the reasons for these solemn commands on the subject, see the Act 15:20 note, and 1Co 6:18 note.

Barnes: 1Th 4:4

That every one of you should know how to possess his vessel - The word "vessel"here ( σκεῦος skeuos ), probably refers to the body. When it is so used, it is either because the body is frail and feeble, like an earthen vessel, easily broken 2Co 4:7, or because it is that which contains the soul, or in which the soul is lodged. Lucret. Lib. iii. 441. The word vessel also (Greek σκεῦος skeuos ) was used by the latter Hebrews to denote a wife, as the vessel of her husband. Schoettg. Hor. Heb. p. 827. Compare Wetstein in loc. Many, as Augustine, Wetstein, Schoettgen, Koppe, Robinson (Lex.), and others, have supposed that this is the reference here; compare 1Pe 3:7. The word body, however, accords more naturally with the usual signification of the word, and as the apostle was giving directions to the whole church, embracing both sexes, it is hardly probable that he confined his direction to those who had wives. It was the duty of females, and of the unmarried among the males, as well as of married men, to observe this command. The injunction then is, that we should preserve the body pure; see the notes on 1Co 6:18-20.

In sanctification and honour - Should not debase or pollute it; that is, that we should honor it as a noble work of God, to be employed for pure purposes; notes, 1Co 6:19.

Barnes: 1Th 4:5

Not in the lust of concupiscence - In gross gratifications.

Even as the Gentiles - This was, and is, a common vice among the pagan; see the Act 15:20 note; Rom 1:29 note; Eph 4:17-18 notes, and the reports of missionaries everywhere.

Which know not God - See the Rom 1:21, Rom 1:28 notes; Eph 2:12 note.

Barnes: 1Th 4:6

That no man go beyond - ὑπερβαίνειν huperbainein . This word means, "to make to go over,"as, e. g., a wall or mountain; then, to overpass, to wit, certain limits, to transgress; and then to go too far, i. e., to go beyond right - hence to cheat or defraud. It is not used elsewhere in the New Testament. The idea of overreaching is that which is implied in its use here.

And defraud - πλεονεκτεῖν pleonektein Margin, "oppress,"or "overreach."This word properly means, to have more than another; then to have an advantage; and then to take advantage of any one, to circumvent, defraud, cheat. It is rendered "got an advantage,"2Co 2:11; "defraud,"2Co 7:2; 1Th 4:6; "make a gain,"2Co 12:17-18. Compare for the use of the adjective, 1Co 5:10-11; 1Co 6:10; Eph 5:5; and the noun, Mar 7:22; Luk 12:15; Rom 1:29; 2Co 9:5; Eph 5:3; Col 3:5; 1Th 2:5; 2Pe 2:3, 2Pe 2:14. It is the word commonly used to denote covetousness. Taking advantage of, is the idea which it conveys here.

In any matter - Margin, "or the."According to the reading in the margin, this would refer to the particular matter under discussion 1Th 4:3-5, to wit, concupiscence. and the meaning then would be, that no one should be guilty of illicit intercourse with the wife of another. Many expositors - as Hammond Whitby, Macknight, Rosenmuller, and others, suppose that this is a prohibition of adultery, and there can be no doubt that it does include this. But there is no reason why it should be confined to it. The Greek is so general that it may prohibit all kinds of fraud, overreaching, or covetousness, and may refer to any attempt to deprive another of his rights, whether it be the right which he has in his property, or his rights as a husband, or his rights in any other respect. It is a general command not to defraud; in no way to take advantage of another; in no way to deprive him of his rights.

Because that the Lord is the avenger of all such - Of all such as are guilty of fraud; that is, he will punish them; compare Rom 12:19 note; Eph 6:9 note.

As we also have forewarned - Doubtless when he was with them.

Barnes: 1Th 4:7

For God hath not called us unto uncleanness - When he called us to be his followers, it was not that we should lead lives of impurity, but of holiness. We should, therefore, fulfil the purposes for which we were called into his kingdom. The word "uncleanness"( ἀκαθαρσία akatharsia ), means, properly, "impurity, filth;"and then, in a moral sense, "pollution, lewdness,"as opposed to chastity; Rom 1:24; Rom 6:19; 2Co 12:21; Gal 5:19; Eph 4:19; Eph 5:3; Col 3:5.

Barnes: 1Th 4:8

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.

Barnes: 1Th 4:9

But as touching brotherly love - The "peculiar charity and affection which one Christian owes to another."Doddridge; see the notes on Joh 13:34.

Ye need not that I write unto you - That is, "as I have done on the other points."They were so taught of God in regard to this duty, that they did not need any special instruction.

For ye yourselves are taught of God - The word here rendered "taught of God"- θεοδίδακτοί theodidaktoi - occurs nowhere else in the New Testament. It is correctly translated, and must refer here to some direct teaching of God on their own hearts, for Paul speaks of their being so taught by him as to need no special precepts in the case. He probably refers to that influence exerted on them when, they became Christians, by which they were led to love all who bear the divine image. He calls this being "taught of God,"not because it was of the nature of revelation or inspiration, but because it was in fact the teaching of God in this case, though it was secret and silent. God has many ways of teaching people. The lessons which we learn from his Providence are a part of his instructions. The same is true of the decisions of our own consciences, and of the secret and silent influence of his Spirit on our hearts, disposing us to love what is lovely, and to do what ought to be done. In this manner all true Christians are taught to love those who bear the image of their Saviour. They feel that they are brethren; and such is their strong attachment to them, from the very nature of religion, that they do not need any express command of God to teach them to love them. It is one of the first - the elementary effects of religion on the soul, to lead us to love "the brethren"- and to do this is one of the evidences of piety about which there need be no danger of deception; compare 1Jo 3:14.

Barnes: 1Th 4:10

And indeed ye do it - See the notes on 1Th 1:7.

But we beseech you, brethren, that ye increase more and more - See the notes at 1Th 3:12. Here, as elsewhere, the apostle makes the fact that they deserved commendation for what they had done, a stimulus to arouse them to still higher attainments. Bloomfield.

Barnes: 1Th 4:11

And that ye study to be quiet - Orderly, peaceful; living in the practice of the calm virtues of life. The duty to which he would exhort them was that of being subordinate to the laws; of avoiding all tumult and disorder; of calmly pursuing their regular avocations, and of keeping themselves from all the assemblages of the idle, the restless, and the dissatisfied. No Christian should be engaged in a mob; none should be identified with the popular excitements which lead to disorder and to the disregard of the laws. The word rendered "ye study"( φιλοτιμέομαι philotimeomai ), means properly, "to love honor, to be ambitious;"and here means the same as when we say "to make it a point of honor to do so and so. Robinson, Lex. It is to be regarded as a sacred duty; a thing in which our honor is concerned. Every man should regard himself as disgraced who is concerned in a mob.

And to do your own business - To attend to their own concerns, without interfering with the affairs of others; see the notes on Phi 2:4; compare 2Th 3:11; 1Ti 5:13; 1Pe 4:13. The injunction here is one of the beautiful precepts of Christianity so well adapted to promote the good order and the happiness of society. It would prevent the impertinent and unauthorized prying into the affairs of others, to which many are so prone, and produce that careful attention to what properly belongs to our calling in life, which leads to thrift, order, and competence. Religion teaches no man to neglect his business. It requires no one to give up an honest calling and to be idle. It asks no one to forsake a useful occupation; unless he can exchange it for one more useful. It demands, indeed, that we shall be willing so far to suspend our ordinary labors as to observe the Sabbath; to maintain habits of devotion; to improve our minds and hearts by the study of truth, to cultivate the social affections, and to do good to others as we have an opportunity; but it makes no one idle, and it countenances idleness in no one. A man who is habitually idle can have very slender pretensions to piety. There is enough in this world for every one to do, and the Saviour set such an example of untiring industry in his vocation as to give each one occasion to doubt whether he is his true follower if he is not disposed to be employed.

And to work with your own hands, as we commanded you - This command is not referred to in the history Acts 17, but it is probable that the apostle saw that many of those residing in Thessalonica were disposed to spend their time in indolence, and hence insisted strongly on the necessity of being engaged in some useful occupation; compare Act 17:21. Idleness is one of the great evils of the pagan world in almost every country, and the parent of no small part of their vices. The effect of religion everywhere is to make people industrious; and every man, who is able, should feel himself under sacred obligation to be employed. God made man to work (compare Gen 2:15; Gen 3:19), and there is no more benevolent arrangement of his government than this. No one who has already enough for himself and family, but who can make money to do good to others, has a right to retire from business and to live in idleness (compare Act 20:34; Eph 4:27); no one has a right to live in such a relation as to be wholly dependent on others, if he can support himself; and no one has a right to compel others to labor for him, and to exact their unrequited toil, in order that he may be supported in indolence and ease. The application of this rule to all mankind would speedily put an end to slavery, and would convert multitudes, even in the church, from useless to useful people. If a man has no necessity to labor for himself and family, he should regard it as an inestimable privilege to be permitted to aid those who cannot work - the sick, the aged, the infirm. If a man has no need to add to what he has for his own temporal comfort, what a privilege it is for him to toil in promoting public improvements: in founding colleges, libraries, hospitals, and asylums; and in sending the gospel to those who are sunk in wretchedness and want! No man understands fully the blessings which God has bestowed on him, if he has hands to work and will not work.

Barnes: 1Th 4:12

That ye may walk honestly toward them that are without - Out of the church; comp notes on Col 4:5. The word rendered honestly, means "becomingly, decorously, in a proper manner;"Rom 13:13; 1Co 14:40. It does not refer here to mere honesty in the transaction of business, but to their general treatment of those who were not professing Christians. They were to conduct themselves toward them in all respects in a becoming manner - to be honest with them; to be faithful to their engagements; to be kind and courteous in their conversation; to show respect where it was due, and to endeavor in every way to do them good. There are few precepts of religion more important than those which enjoin upon Christians the duty of a proper treatment of those who are not connected with the church.

And that ye may have lack of nothing - Margin, no man. The Greek will bear either construction, but the translation in the text is probably the correct one. The phrase is to be taken in connection not merely with that which immediately precedes it - as if "their walking honestly toward those who were without"would preserve them from want - but as meaning that their industrious and quiet habits; their patient attention to their own business, and upright dealing with every man, would do it. They would, in this way, have a competence, and would not be beholden to others. Learn hence, that it is the duty of a Christian so to live as not to be dependent on others, unless he is made so by events of divine Providence which he cannot foresee or control. No man should be dependent on others as the result of idle habits; of extravagance and improvidence; of the neglect of his own business, and of intermeddling with that of others. If by age, losses, infirmities, sickness, he is made dependent, he cannot be blamed, and he should not repine at his lot. One of the ways in which a Christian may always do good in society, and honor his religion, is by quiet and patient industry, and by showing that religion prompts to those habits of economy on which the happiness of society so much depends.

Barnes: 1Th 4:13

But I would not have you to be ignorant - I would have you fully informed on the important subject which is here referred to. It is quite probable from this, that some erroneous views prevailed among them in reference to the condition of those who were dead, which tended to prevent their enjoying the full consolation, which they might otherwise have done. Of the prevalence of these views, it is probable the apostle had been informed by Timothy on his return from Thessalonica; 1Th 3:6. What they were we are not distinctly informed, and can only gather from the allusions which Paul makes to them, or from the opposite doctrines which he states, and which are evidently designed to correct those which prevailed among them. From these statements, it would appear that they supposed that those who had died, though they were true Christians, would be deprived of some important advantages which those would possess who should survive to the coming of the Lord. There seems some reason to suppose, as Koppe conjectures (compare also Saurin, Serm. vol. 6:1), that the case of their grief was two-fold; one, that some among them doubted whether there would be any resurrection (compare 1Co 15:12), and that they supposed that they who had died were thus cut off from the hope of eternal happiness, so as to leave their surviving friends to sorrow "as those who had no hope;"the other, that some of them believed that, though those who were dead would indeed rise again, yet it would be long after those who were living when the Lord Jesus would return had been taken to glory, and would be always in a condition inferior to them.

See Koppe, in loc. The effect of such opinions as these can be readily imagined. it would be to deprive them of the consolation which they might have had, and should have had, in the loss of their pious friends. They would either mourn over them as wholly cut off from hope, or would sorrow that they were to be deprived of the highest privileges which could result from redemption. It is not to be regarded as wonderful that such views should have prevailed in Thessalonica. There were those even at Corinth who wholly denied the doctrine of the resurrection 1Co 15:12; and we are to remember that those to whom the apostle now wrote had been recently converted from paganism; that they had enjoyed his preaching but a short time; that they had few or no books on the subject of religion; and that they were surrounded by those who had no faith in the doctrine of the resurrection at all, and who were doubtless able - as skeptical philosophers often are now - to urge their objections to the doctrine in such a way as greatly to perplex Christians. The apostle, therefore, felt the importance of stating the exact truth on the subject, that they might not have unnecessary sorrow, and that their unavoidable grief for their departed friends might not be aggravated by painful apprehensions about their future condition.

Concerning them which are asleep - It is evident from this that they had been recently called to part with some dear and valued members of their church. The word sleep is frequently applied in the New Testament to the death of saints. For the reasons why it is, see the Joh 11:11 note; 1Co 11:30; 1Co 15:51 notes.

That ye sorrow not, even as others which have no hope - That is, evidently, as the pagan, who had no hope of future life; compare notes on Eph 2:12. Their sorrow was caused not only by the fact that their friends were removed from them by death, but from the fact that they had no evidence that their souls were immortal; or that, if they still lived, that they were, happy; or that their bodies would rise again. Hence, when they buried them, they buried their hopes in the grave, and so far as they had any evidence, they were never to see them again. Their grief at parting was not mitigated by the belief that the soul was now happy, or by the prospect of again being with them in a better world. It was on this account, in part, that the pagans indulged in expressions of such excessive grief. When their friends died, they hired men to play in a mournful manner on a pipe or trumpet, or women to howl and lament in a dismal manner. They beat their breasts; uttered loud shrieks; rent their garments; tore off their hair; cast dust on their heads, or sat down in ashes. It is not improbable that some among the Thessalonians, on the death of their pious friends, kept up these expressions of excessive sorrow. To prevent this, and to mitigate their sorrow, the apostle refers them to the bright hopes which Christianity had revealed, and points them to the future glorious re-union with the departed pious dead. Hence, learn:

(1) That the world without religion is destitute of hope. It is just as true of the pagan world now as it was of the ancient pagans, that they have no hope of a future state. They have no evidence that there is any such future state of blessedness; and without such evidence there can be no hope; compare notes on Eph 2:12.

\caps1 (2) t\caps0 hat the excessive sorrow of the children of this world, when they lose a friend, is not to be wondered at. They bury their hopes in the grave. They part, for all that they know or believe, with such a friend for ever. The wife, the son, the daughter, they consign to silence - to decay - to dust, not expecting to meet them again. They look forward to no glorious resurrection when that body shall rise, and when they shall be reunited to part no more. It is no wonder that they weep - for who would not weep when he believes that he parts with his friends for ever?

\caps1 (3) i\caps0 t is only the hope of future blessedness that can mitigate this sorrow. Religion reveals a brighter world - a world where all the pious shall be reunited; where the bonds of love shall be made stronger than they were here; where they shall never be severed again. It is only this hope that can sooth the pains of grief at parting; only when we can look forward to a better world and feel that we shall see them again - love them again - love them forever - that our tears are made dry.

\caps1 (4) t\caps0 he Christian, therefore, when he loses a Christian friend, should not sorrow as others do. He will feel, indeed, as keenly as they do, the loss of their society; the absence of their well-known faces; the want of the sweet voice of friendship and love; for religion does not blunt the sensibility of the soul, of make the heart unfeeling. Jesus wept at the grave of Lazarus, and religion does not prevent the warm, gushing expressions of sorrow when God comes into a family and removes a friend. But this sorrow should not be like that of the world. It should not be:

\tx720 \tx1080 (a)\caps1     s\caps0 uch as arises from the feeling that there is to be no future union;

(b)\caps1     i\caps0 t should not be accompanied with repining or complaining;

©\caps1     i\caps0 t should not be excessive, or beyond that which God designs that we should feel.

It should be calm, submissive, patient; it should be that which is connected with steady confidence in God; and it should be mitigated by the hope of a future glorious union in heaven. The eye of the weeper should look up through his tears to God. The heart of the sufferer should acquiesce in him even in the unsearchable mysteries of his dealings, and feel that all is right.

\caps1 (5) i\caps0 t is a sad thing to die without hope - so to die as to have no hope for ourselves, and to leave none to our surviving friends that we are happy. Such is the condition of the whole pagan world; and such the state of those who die in Christian lands, who have no evidence that their peace is made with God. As I love my friends - my father, my mother, my wife, my children, I would not have them go forth-and weep over my grave as those who have no hope in my death. I would have their sorrow for my departure alleviated by the belief that my soul is happy with my God, even when they commit my cold clay to the dust; and were there no other reason for being a Christian, this would be worth all the effort which it requires to become one. It would demonstrate the unspeakable value of religion, that my living friends may go forth to my grave and be comforted in their sorrows with the assurance that my soul is already in glory, and that my body will rise again! No eulogium for talents, accomplishments, or learning; no pegans of praise for eloquence, beauty, or martial deeds; no remembrances of wealth and worldly greatness, would then so meet the desires which my heart cherishes, as to have them enabled, when standing around my open grave, to sing the song which only Christians can sing:

Unveil thy bosom, faithful tomb,

Take this new treasure to thy trust;

And give these sacred relics room.

To seek a slumber in the dust.

Nor pain, nor grief, nor anxious fear.

Invade thy bounds. No mortal woes.

Can reach the peaceful sleeper here,

While angels watch the soft repose.

So Jesus slept: God’ s dying Son.

Pass’ d thro’ the grave, and blest the bed;

Rest here, bleat saint, until from his throne.

The morning break, and pierce the shade.

Break from his throne, illustrious morn;

Attend, O Earth, his sovereign word;

Restore thy trust - a glorious form -

Call’ d to ascend, and meet the Lord.

Watts.

Barnes: 1Th 4:14

For if we believe that Jesus died and rose again - That is, if we believe this, we ought also to believe that those who have died in. the faith of Jesus will be raised from the dead. The meaning is not that the fact of the resurrection depends on our believing that Jesus rose, but that the death and resurrection of the Saviour were connected with the resurrection of the saints; that the one followed from the other, and that the one was as certain as the other. The doctrine of the resurrection of the saints so certainly follows from that of the resurrection of Christ, that, if the one is believed, the other ought to be also; see the notes on 1Co 15:12-14.

Which sleep in Jesus - A most beautiful expression. It is not merely that they have calm repose - like a gentle slumber - in the hope of awaking again, but that this is "in Jesus"- or "through"( διὰ dia ) him; that is, his death and resurrection are the cause of their quiet and calm repose. They do not "sleep"in paganism, or in infidelity, or in the gloom of atheism - but in the blessed hope which Jesus has imparted. They lie, as he did, in the tomb - free from pain and sorrow, and with the certainty of being raised up again.

They sleep in Jesus, and are bless’ d,

How kind their slumbers are;

From sufferings and from sin released,

And freed from every snare.

When, therefore, we think of the death of saints, let us think of what Jesus was in the tomb of Joseph of Arimathea. Such is the sleep of our pious friends now in the grave; such will be our own when we die.

Will God bring with him - This does not mean that God will bring them with him from heaven when the Saviour comes - though it will be true that their spirits will descend with the Saviour; but it means that he will bring them from their graves, and will conduct them with him to glory, to be with him; compare notes, Joh 14:3. The declaration, as it seems to me, is designed to teach the general truth that the redeemed are so united with Christ that they shall share the same destiny as he does. As the head was raised, so will all the members be. As God brought Christ from the grave, so will he bring them; that is, his resurrection made it certain that they would rise. It is a great and universal truth that God will bring all from their graves who "sleep in Jesus;"or that they shall all rise. The apostle does not, therefore, refer so much to the time when this would occur - meaning that it would happen when the Lord Jesus should return - as to the fact that there was an established connection between him and his people, which made it certain that if they died united with him by faith, they would be as certainly brought from the grave as he was.

If, however, it means, as Prof. Bush ( Anastasis , pp. 266, 267) supposes, that they will be brought with him from heaven, or will accompany him down, it does not prove that there must have been a previous resurrection, for the full force of the language would be met by the supposition that their spirits had ascended to heaven, and would be brought with him to be united to their bodies when raised. If this be the correct interpretation, then there is probably an allusion to such passages as the following, representing the coming of the Lord accompanied by his saints. "The Lord my God shall come, and all the saints with thee."Zec 14:5. "And Enoch, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh, with thousand of his saints;"Jud 1:14. "Who,"says President Dwight (Serm. 164), "are those whom God will bring with Him at this time? Certainly not the bodies of his saints ... The only answer is, he will bring with him ‘ the spirits of just men made perfect.’ "

Barnes: 1Th 4:15

For this we say unto you by the word of the Lord - By the command or inspired teaching of the Lord. Prof. Bush ( Anastasis , p. 265) supposes that the apostle here alludes to what the Saviour says in Mat 24:30-31, "And they shall see the Son of man coming in the clouds of heaven,"etc. It is possible that Paul may have designed a general allusion to all that the Lord had said about his coming, but there cannot have been an exclusive reference to that passage, for in what he says here there are several circumstances mentioned to which the Saviour in Matthew does not allude. The probability, therefore, is, that Paul means that the Lord Jesus had made a special communication to him on the subject.

That we which are alive - See this fully explained in the notes on 1Co 15:51. From this expression, it would seem, that some of the Thessalonians supposed that Paul meant to teach that he himself, and many of the living, would survive until the coming of the Lord Jesus, and, of course, that that event was near at hand. That this was not his meaning, however, he is at special pains to show in 2Th 2:1-10.

And remain unto the coming of the Lord - Those Christians who shall then be alive.

Shall not prevent them which are asleep - Shall not precede; anticipate; go before. The word prevent with us is now commonly used in the sense of hinder, but this is never its meaning in the Scriptures. The word, in the time of the translators of the Bible, was used in its primitive and proper sense (praevenio), meaning to precede, or anticipate. Job 3:12,"why did the knees prevent me?"That is, why did they anticipate me, so that I did not perish, Psa 79:8, "Let thy tender mercies speedily prevent us;"that is, go before us in danger. Psa 119:147, "I prevented the dawning of the morning and cried;"that is, I anticipated it, or I prayed before the morning dawned. Mat 17:25,"Jesus prevented him, saying;"that is, Jesus anticipated him; he commenced speaking before Peter had told him what he had said; compare Psa 17:13; Psa 59:10; Psa 88:13; Psa 95:2; 2Sa 22:6, 2Sa 22:19; Job 30:27; Job 41:11 The meaning here is, that they who would be alive at the coming of the Lord Jesus, would not be "changed"and received up into glory before those who were in their graves were raised up. The object seems to be to correct an opinion which prevailed among the Thessalonians that they who should survive to the coming of the Lord Jesus would have great advantages over those who had died. What they supposed those advantages would be - whether the privilege of seeing him come, or that they would be raised to higher honors in heaven, or that they who had died would not rise at all, does not appear, nor is the origin of this sentiment known. It is clear, however, that it was producing an increase of their sorrow on the death of their pious friends, and hence it was very important to correct the error. The apostle, therefore, states that no such disadvantage could follow, for the matter of fact was, that the dead would rise first.

Barnes: 1Th 4:16

For the Lord himself shall descend from heaven - notes, Act 1:11.

With a shout - The word here used ( κέλευσμα keleusma ), does not elsewhere occur in the New Testament. It properly means a "cry’ of excitement, or of arging on; an outcry, clamor, or shout, as of sailors at the oar, Luc. Catapl. 19; of soldiers rushing to battle, Thuc. 3:14; of a multitude of people, Diod. Sic. 3:15; of a huntsman to his dogs, Xen. Ven. 6:20. It does not mean here, that the Lord would himself make such a shout, but that he would be attended with it; that is, with a multitude who would lift up the voice like that of an army rushing to the conflict.

With the voice of the archangel - The word archangel occurs nowhere else in the New Testament, except in Jud 1:9, where it is applied to Michael. It properly means a chief angel; one who is first, or who is over others - ἄρχων archōn . The word is not found in the Septuagint, and the only archangel, therefore, which is named in the Scriptures, is Michael; Jud 1:9; compare Rev 12:7. Seven angels, however, are referred to in the Scriptures as having an eminence above others, and these are commonly regarded as archangels. Rev 8:2, "and I saw the seven angels which stood before God."One of these is supposed to be referred to in the Book of Tobit, 12:15, "I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One."The names of three only of the seven are mentioned in the Jewish writings: Michael, the patron of the Jewish nation, Dan 10:13, Dan 10:21; Dan 12:1.

Gabriel, Dan 8:16; Dan 9:21; compare Luk 1:19, Luk 1:26. Raphael, Tobit 3:17; 5:4; 8:2; 9:1, 5; 12:15. The Book of Enoch adds that of Uriel, pp. 187, 190, 191, 193. Michael is mentioned as one "of the chief princes,"Dan 10:13; and as "the great prince,"Dan 12:1; compare notes on Eph 1:21, and see an article by Prof. Stuart in the Bibliotheca Sacra. No. 1, on Angelology. It seems evident from the Scriptures, that there is one or more among the angels to whom the name archangel properly belongs. This view is in accordance with the doctrine in the Scriptures that the heavenly beings are divided into ranks and orders, for if so, it is not unreasonable to suppose that there should be one or more to whom the most exalted rank pertains; compare Rev 12:7. Whether there is more than one to whom this name appropriately belongs, it is impossible now to determine, and is not material. The word here (in Greek) is without the article, and the phrase might be rendered, "with the voice of an archangel."

The Syriac renders it, "with the voice of the prince of the angels."On an occasion so august and momentous as that of the coming of the final Judge of all mankind; the resurrection of the dead, and the solemn transactions before the tribunal of the Son of God deciding the destiny of countless million for ever, it will not be inappropriate that the highest among the heavenly hosts should be present and take an important part in the solemnities of the day. It is not quite certain what is meant here by "the voice of the archangel,"or for what purpose that voice will be heard. It cannot be that it will be to raise the dead - for that will be by the "voice of the Son of God"Joh 5:28-29, and it seems most probable that the meaning is, that this will be a part of the loud shout or cry which will be made by the descending hosts of heaven; or perhaps it may be for the purpose of summoning the world to the bar of judgment; compare Mat 24:31.

And with the trump of God - The trump which God appoints to be sounded on that solemn occasion. It does not mean that it will be sounded by God himself; see the notes on Mat 24:31.

And the dead in Christ - Christians.

Shall rise first - That is, before the living shall be changed. A doctrine similar to this was held by the Jews. "Resch Lachisch said, Those who die in the land of Israel shall rise first in the days of the Messiah."See Wetstein, in loc. It is implied in all this description, that the interval between their resurrection and the change which will occur to the living, will be brief, or that the one will rapidly succeed the other compare notes, 1Co 15:23, 1Co 15:51-52.

Barnes: 1Th 4:17

Then we which are alive - Those who shall then be alive; see 1Th 4:15. The word here rendered "then"( ἔπειτα epeita ), does not necessarily mean that this would occur immediately. It properly marks succession in time, and means "afterward, next, next in the order of events;"Luk 16:7; Gal 1:21; Jam 4:14. There may be a considerable interval between the resurrection of the pious and the time when the living shall be caught up to meet the Lord, for the change is to take place in them which will fit them to ascend with those who have been raised. The meaning is, that after the dead are raised, or the next thing in order, they and the living will ascend to meet the Lord. The proper meaning of the word, however, denotes a succession so close as to exclude the idea of a long interval in which other important transactions would occur, such an interval, for example, as would be involved in a long personal reign of the Redeemer on earth. The word demands this interpretation - that the next thing in order after the resurrection of the righteous, will be their being caught up with the living, with an appropriate change, into the air - though, as has been remarked, it will admit of the supposition of such a brief, momentary interval ἐν ἄτομος ἐν ῥιπη ὀφθαλμου en atomos en rhipē ophthalmou , 1Co 15:51-52) as shall be necessary to prepare for it.

Shall be caught up - The word here used implies that there will be the application of external force or power by which this will be done. It will not be by any power of ascending which they will themselves have; or by any tendency of their raised or changed bodies to ascend of their own accord, or even by any effort of their own will, but by a power applied to them which will cause them to rise. Compare the use of the word ἁρπάζω harpazō in Mat 11:12, "the violent take it by force;"Mat 13:19, "then cometh the wicked one and snatcheth away;"Joh 6:15, "that they would come and take him by force; Joh 10:12, "the wolf catcheth them;"Act 8:39, "the Spirit of the Lord caught away Philip; 2Co 12:2, "such an one caught up to the third heaven;"also, Joh 12:28-29; Act 23:10; Jud 1:23; Rev 12:5. The verb does not elsewhere occur in the New Testament In all these instances there is the idea of either foreign force or violence effecting that which is done. What force or power is to be applied in causing the living and the dead to ascend, is not expressed. Whether it is to be by the ministry of angels, or by the direct power of the Son of God, is not intimated, though the latter seems to be most probable. The word should not be construed, however. as implying that there will be any reluctance on the part of the saints to appear before the Saviour, but merely with reference to the physical fact that power will be necessary to elevate them to meet him in the air. Will their, bodies then be such that they will have the power of locomotion at will from place to place?

In the clouds - Greek, "in clouds"- ἐν νεφέλαις en nephelais - without the article. This may mean "in clouds;"that is, in such numbers, and in such grouping as to resemble clouds. So it is rendered by Macknight, Koppe, Rosenmuller, Bush ( Anasta . 266), and others. The absence of the article here would rather seem to demand this interpretation Still, however, the other interpretation may be true, that it means that they will be caught up into the region of the clouds, or to the clouds which shall accompany the Lord Jesus on his return to our world. Mat 24:30; Mat 26:64; Mar 16:19; Mar 14:62; Rev 1:7; compare Dan 7:13. In whichever sense it is understood, the expression is one of great sublimity, and the scene will be immensely grand. Some doctrine of this kind was held by the ancient Jews. Thus rabbi Nathan (Midras Tillin, 48:13) says, "What has been done before will be done again. As he led the Israelites from Egypt in the clouds of heaven, so will he do to them in the future time."

To meet the Lord in the air - In the regions of the atmosphere - above the earth. It would seem from this, that the Lord Jesus, in his coming, would not descend to the earth, but would remain at a distance from it in the air, where the great transactions of the judgment will occur. It is, indeed, nowhere said that the transactions of the judgment will occur upon the earth. The world would not be spacious enough to contain all the assembled living and dead, and hence the throne of judgment will be fixed in the ample space above it.

And so shall we ever be with the Lord - This does not mean that they will always remain with him in the air - for their final home will be heaven - and after the trial they will accompany him to the realms of glory; Mat 25:34, "Come, ye blessed of my Father, inherit the kingdom,"etc. The time during which they will remain with him "in the air"is nowhere mentioned in the Bible. It will be as long as will be necessary for the purposes of judging a world and deciding the eternal doom of every individual "according to the deeds done in the body."There is no reason to suppose that this will be accomplished in a single day of twenty-four hours; but it is impossible to form and conjecture of the period which will be occupied.

Barnes: 1Th 4:18

Wherefore comfort one another - Margin, "exhort."The word comfort probably best expresses the meaning. They were to bring these glorious truths and these bright prospects be fore their minds, in order to alleviate, the sorrows of bereavement. The topics of consolation are these: first, that those who had died in the faith would not always lie in the grave; second, that when they rose they would not occupy an inferior condition because they were cut off before the coming of the Lord; and third, that all Christians, living and dead, would be received to heaven and dwell forever with the Lord.

With these words - That is, with these truths.

Remarks On 1 Thessalonians 4

1. This passage 1Th 4:13-18 contains a truth which is to be found in no pagan classic writer, and nowhere else. except in the teachings of the New Testament. For the elevated and glorious view which it gives of future scenes pertaining to our world, and for all its inestimable consolations, we are wholly indebted to the Christian religion. Reason, unassisted by revelation, never dared to conjecture that such scenes would occur; if it had, it would have had no arguments on which the conjecture could be supported.

2. The death of the Christian is a calm and gentle slumber; 1Th 4:13. It is not annihilation; it is not the extinction of hope. It is like gentle repose when we lie down at night, and when we hope to awake again in the morning; it is like the quiet, sweet slumber of the infant. Why, then, should the Christian be afraid to die? Is he afraid to close his eyes in slumber? Why dread the night - the stillness of death? Is he afraid of the darkness, the silence, the chilliness of the midnight hour, when his senses are locked in repose? Why should death to him appear so terrible? "Is the slumbering of an infant an object of terror?"

3. There are magnificent scenes before us. There is no description anywhere which is more sublime than that in the close of this chapter. Great events are brought together here, any one of which is more grand than all the pomp of courts, and all the sublimity of battle, and all the grandeur of a triumphal civic procession. The glory of the descending Judge of all mankind; the attending retinue of angels, and of the spirits of the dead; the loud shout of the descending host; the clangor of the archangel’ s trumpet; the bursting of graves and the coming forth of the million there entombed; the rapid, sudden, glorious change on the million of living people; the consternation of the wicked; the ascent of the innumerable host to the regions of the air, and the solemn process of the judgment there - what has ever occurred like these events in this world. And how strange it is that the thoughts of people are not turned away from the trifles - the show - the shadow - the glitter - the empty pageantry here - to these bright and glorious realities!

4. In those scenes we shall all be personally interested. If we do not survive until they occur, yet we shall have an important part to act in them. We shall hear the archangel’ s trump; we shall be summoned before the descending Judge. In these scenes we shall mingle not as careless spectators, but as those whose eternal doom is there to be determined, and with all the intensity of emotion derived from the fact that the Son of God will descend to judge us, and to pronounce our final doom! Can we be too much concerned to be prepared for the solemnities of that day?

5. We have, in the passage before us, an interesting view of the order in which these great events will occur. There will be:

\tx720 \tx1080 (1)\caps1     t\caps0 he descent of the judge with the attending hosts of heaven;

(2)\caps1     t\caps0 he raising up of the righteous dead;

(3)\caps1     t\caps0 he change which the living will undergo (compare 1Co 15:52);

(4)\caps1     t\caps0 he ascent to meet the Lord in the air; and,

(5)\caps1     t\caps0 he return with him to glory.

What place in this series of wonders will be assigned for the resurrection of the wicked, is not mentioned here. The object of the apostle did not lead him to advert to that, since his purpose was to comfort the afflicted by the assurance that their pious friends would rise again, and would suffer no disadvantage by the fact that they had died before the coming of the Redeemer. From Joh 5:28-29, however, it seems most probable that they will be raised at the same time with the righteous, and will ascend with them to the place of judgment in the air.

6. There is no intimation here of a "personal reign"of Christ upon the earth. Indeed, there is no evidence that he will return to the earth at all. All that appears is, that he will descend "from heaven"to the regions of "the air,"and there will summon the living and the dead to his bar. But there is no intimation that he will set up a visible kingdom then on earth, to continue a thousand or more years; that the Jews will be re-collected in their own land; that a magnificent city or temple will be built there; or that the saints will hover in the air, or reign personally with the Lord Jesus over the nations. There are two considerations in view of this passage, which, to my mind, are conclusive proof that all this is romance - splendid and magnificent indeed as an Arabian tale - but wholly unknown to the apostle Paul. The one is, that if this were to occur, it is inconceivable that there should have been no allusion to it here. It would have been such a magnificent conception of the design of the Second Advent, that it could not have failed to have been adverted to in a description like this. The other consideration is, that such a view would have been exactly in point to meet the object of the apostle here. What could have been more appropriate in comforting the Thessalonian Christians respecting those who had died in the faith, than to describe the gorgeous scenes of the "personal reign"of Christ, and the important part which the risen saints were to play in that great drama? How can it he accounted for that the apostle did not advert to it? Would a believer in the "persocial reign"now be likely to omit so material a point in a description of the scenes which are to occur at the "Second Advent?"

7. The saints will be forever with the Lord. They will dwell with him in his own eternal home; Joh 14:3. This expression comprises the sum of all their anticipated felicity and glory. To be with Christ will be, in itself, the perfection of bliss; for it will be a security that they will sin no more, that they will suffer no more, and that they will be shielded from danger and death. They will have realized the object of their long, fond desire - that of seeing their Saviour; they will have suffered the last pang, encountered the last temptation, and escaped forever from the dominion of death. What a glorious prospect is this! Assuredly we should be willing to endure pain, privation, and contempt here for the brief period of our earthly pilgrimage, if we may come at last to a world of eternal rest. What trifles are all earthly sorrows compared with the glories of an endless life with our God and Saviour!

8. It is possible that even the prospect of the judgment-day should be a source of consolation; 1Th 4:18. To most people it is justly an object of dread - for all that they have to fear is concentrated on the issues of that day. But why should a Christian fear it? In the descending Judge he will hail his Redeemer and friend; and just in proportion as he has true religion here, will be the certainty of his acquittal there. Nay, his feelings in anticipation of the judgment may be more than the mere absence of fear and alarm. It may be to him the source of positive joy. It will be the day of his deliverance from death and the grave. It will confirm to him all his long cherished hopes. It will put the seal of approbation on his life spent in endeavoring to do the will of God. It will reunite him to his dear friends who have died in the Lord. It will admit him to a full and glorious view of that Saviour whom "having not seen he has loved;"and it will make him the-companion of angels and of God. If there is anything, therefore, which ought to cheer and sustain our hearts in the sorrows and bereavements of this life, it is the anticipation of the glorious scenes connected with the Second Advent of our Lord, and the prospect of standing before him clothed in the robes of salvation, surrounded by all those whom we have loved who have died in the faith, and with the innumerable company of the redeemed of all ages and lands.

Poole: 1Th 4:1

1Th 4:1-8 Paul exhorteth the Thessalonians to proceed in their

endeavours to please God by a holy and just conversation.

1Th 4:9,10 He commendeth their love to one another, entreating

them to abound in it,

1Th 4:11,12 and quietly to follow their respective callings.

1Th 4:13-18 And that they might not sorrow for the dead, as men

without hope, he briefly deseribeth the resurrection

of the just, and Christ’ s second coming.

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

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

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

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

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

Poole: 1Th 4:2

This explains what he said before; what they had received of him about their walking he here calls commandments not so much his own as the Lord’ s, as the word itself imports here used, and is expressed in the text.

By the Lord Jesus: though the apostle had authority, yet it was but derivative from Christ; and therefore not to walk as the apostle had commanded would be disobedience to Christ himself. And he minds them of what they knew, that their knowledge might be exemplified in practice; for as faith, so knowledge, is dead which doth not influence the life; and they knew that he commanded them not in his own name, but in the name of Christ.

Poole: 1Th 4:3

What in the former verse he called commandments from Christ, he here calls the will of God or he had some further duties to lay before them, which he had not yet given commandments about, which were the will of God. There is the secret and revealed will of God, and his revealed will is about things to be believed or practised. The latter is here meant, so that the will of God is put figuratively here for the things he willeth, or commandeth of us. And that which the apostle first mentions is sanctification which is often taken for holiness in general, which consists in men’ s conformity to the will of God both in the heart and life. But I think not so taken here, but for chastity, as opposite to the sin of uncleanness, as the apostle explains it in the next words. For to

abstain from fornication is the will of God. And by it is meant all unchasteness, either of persons married or unmarried; and that either in the heart, or in speech, or in the eye, or lascivious gesture, as well as in the very act itself. It was a sin common among the Gentiles, especially the Grecians, and judged as no sin. And therefore it is particularly mentioned and forbidden to the believing Gentiles by the council of Jerusalem, lest they should apprehend it not to be an evil, Act 15:20 . For it is not so evident by the light of nature as many other moral evils; and therefore the apostle tells the Thessalonians that it is the will of God they should abstain from it, and that is a sufficient ground either of doing or not doing. This will of God is expressed in the seventh commandment, which though the Jews well knew, yet these new converted Gentiles might not yet so well understand. And therefore the apostle in his several Epistles to the Gentile churches doth dehort them from it, especially the Corinthians, 1Co 6:9 , and that by many arguments. It is a sin which corrupts and effeminates the mind, captivates the heart, consumes the flesh, and wastes men’ s estates. So that this will of God that forbids it is a good will, Rom 12:2 , as all the commandments of God are said to be for our good, Deu 10:13 .

Poole: 1Th 4:4

This is added as a means to prevent that sin. By vessel some understand the married wife, who is called the weaker vessel 1Pe 3:7 ; and her husband is to possess her in sanctification in chastity, as the Greek word may signify here.

And honour for as marriage is honourable to all men, Heb 3:4 , so to live chastely in a married estate is honourable also. For by whoredom man gets dishonour, and his reproach shall not be wiped away, Pro 6:33 . Others by vessel understand the body, which is the vessel of the soul; the soul carries it up and down, useth it in the several functions of the vegetative, sensitive, and intellectual life. And so some understand the words of David to the priest, 1Sa 21:5 : The vessels of the young men are holy, being kept from women; that is, their bodies. Fornication is said above all other sins to be a sin against the body, 1Co 6:18 , and he that keeps his body chaste possesseth his vessel, keeps it under government; whereas by fornication we give it to a harlot, and that which is a member of Christ we make it the member of a harlot, 1Co 6:15 ; and though the words are directed properly to the masculine sex, the word ekaston being masculine, yet under that the female is comprehended. And because the practice of this duty requires care, skill, and much watchfulness against temptations, therefore saith the apostle that every man may know

how to possess his vessel in sanctification To which is added,

and in honour for acts of uncleanness dishonour the body; Rom 1:24 : God gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies, & c. God hath bestowed much curious workmanship upon the body, it is part of Christ’ s purchase, and, with the soul, is a member of Christ, a temple of the Holy Ghost, in all true saints, alld therefore should be possessed with honour. Or it is to be kept to the honour and glory of God, as 1Co 6:20 , and to be offered up a holy sacrifice to him, Rom 12:1 .

Poole: 1Th 4:5

Any violence of affection we call passion, whether of love, or anger, or desire, because the soul is passive, or suffers thereby. The Stoics said passions were not incident to a wise man; and: They that are Christ’ s, saith the apostle, have crucified the flesh with the passions and lusts, Gal 5:24 . And lust is usually taken for all inordinate affection, either with respect to the object or degree; though the Greek word doth signify only desire, and is sometimes taken in a good sense, as Phi 1:23 ; for, there are good lustings as well as evil, as Gal 5:17 , the Spirit lusteth against the flesh; but here the word is taken in a bad sense, for the lust of uncleanness, which the apostle here calls

the lust of concupiscence The philosophers distinguish of the affections or passions of the soul, some are irascible, some concupiscible. The former are conversant about evil, to repel it or fly from it; the latter about good, either real or imaginary, to pursue it or embrace it. And the lusts of concupiscence are either of the mind or of the flesh, Eph 2:3 : here we understand the latter, that fleshly concupiscence that is conversant about women, which if by vessel in the former verse is understood man’ s lawful wife, then he forbids all unchasteness even towards her; if the body, then he forbids all unchaste usage of the body in any kind, or towards any person whatsoever. And, to avoid fornication, he forbids lust that leads to it.

Even as the Gentiles which know not God which the apostle useth as an argument to them: Though ye are Gentiles by nation as well as others, yet not in state, such as know not God. There is a natural knowledge of God, which the apostle speaks of, Rom 1:21 , which the Gentiles had; and supernatural, which is by the Scriptures; to know the mind, will, nature, decrees, and counsels of God as they are there revealed: and the knowledge of God in Christ; this is meant in the text, and this the Gentiles had not, and therefore no wonder though they followed the lust of concupiscence, they wanted the rule of God’ s word to direct them, and that effectual knowledge of God, and presence of his grace, that would have restrained them from such lust. But these Thessalonians now, since their conversion by the gospel, were come to this knowledge of God, which they had not before, and therefore were not to live as before they did. Knowledge ought to influence our hearts and lives, and to sin against knowledge is the great aggravation of sin, and will make men more inexcusable. But yet where knowledge is wanting what wickedness will not men practise! The Gentiles were alienated from the life of God through the ignorance that was in them, Eph 4:18 . The Jews crucified Christ, and Saul persecuted the disciples, through ignorance, 1Ti 1:13 . Much more are those Christians to be condemned, who, having more knowledge than the Gentiles, yet practise worse than they; as the apostle upbraids the Jews upon this account, Rom 2:27 .

Poole: 1Th 4:6

This some understand to be another part of sanctification, mentioned before, 1Th 4:3 , taking the word sanctification in a more general sense. And as before he spake of chastity, so here of commutative justice in commerce and traffic; and the rather because Thessalonica was a city of great trade and merchandise, and it is true that sanctification doth comprehend this righteousness in it, and will restrain men from that which is opposite to it, which, as the apostle speaks, is going beyond and defrauding his brother. To

go beyond is that which we call overreaching; when in buying or selling we keep not a just measure, when we observe not a due proportion between the price and the commodity, considering it either in its natural worth, or in such circumstances as make it more or less valuable: or, to take advantage of another’ s ignorance or necessities, to take unreasonable profit: or, to break covenant with another, answering to the Hebrew word Gnabhar, used in this sense, Deu 17:2 : the original word signifies to transgress, or go above the due bounds. And to defraud is, when, out of a covetous mind, we exact upon another beyond what is meet. Some refer the former word to injustice by force, and the latter by fraud, 2Co 7:2 . And the evil is the greater because done to a brother There is a brother by a common relation, and so all men that partake of human nature are brethren; or by special relation, which is either natural, civil, or spiritual. We may understand the word in all these senses, especially the last, that those that are brethren in Christ and in the faith, should not defraud one another. And when the apostle adds, in any matter, the word any not being in the Greek, we may better read it, in dealing, or doing; the word is general, and is to be restrained by the subject matter spoken of. There is another sense of the words, agreeable to the former verses, and the verse that follows, and so some understand the apostle as still speaking of chastity; and so here he forbids the invading another’ s bed, transgressing the bounds of marriage, whereby men go beyond or defraud their brother, usurping the use of another man’ s wife, whom he hath no right to. And then in any matter we must read, in that matter which he had been speaking of before, or it is a modest expression of the act of adultery. The Hebrew Bo is often used in the Old Testament for carnal copulation, and thence the Greek bainw and uqerbainw , here used; and the other word, qleonektein , denotes excessiveness in it, Eph 4:19 . And the reason he adds is: because the Lord is the avenger of all such. Vengeance is mine; I will repay, saith the Lord, Deu 32:35 Rom 12:19 . Whether we understand it of fraud, or overreaching in dealings, when man cannot right and relieve himself, the righteous God will avenge the unrighteousness of men; or of the fraud of the marriage bed, which is done in secret, and man cannot avenge himself, Heb 13:4 .

As we also have forewarned you and testified: and this the apostle saith he had forewarned them of, and testified. Though the light of nature told the heathen that God was an avenger of wickedness, Act 28:4 , and the heathen could say, ’ Ecei yeov ekdikon omma . God hath a revengeful eye; yet the apostle had in his preaching assured it. He had told them of Christ’ s coming to judge the world, when he would execute vengeance, Jud 1:15 ; and this they were before ignorant of: and though God sometimes takes vengeance in this world, yet he seems to refer to this last vengeance, because he speaks of it as that which he had forewarned them of, and testified in his ministry, and whereof they had not so clear a testimony in natural conscience.

Poole: 1Th 4:7-8

Ver. 7,8. These two verses are added, as further arguments to persuade to that chastity he had spoken of, called sanctification, 1Th 4:3,4 . The first is taken from their Christian calling, which is not to uncleanness, but to chastity, called holiness When they were Gentiles in state, they lived in the lust of uncleanness, but they were now called by the power of the gospel, and brought to such a profession that did forbid and condemn it. And the author of their call is God himself, though the apostles and other ministers were the instruments. Whence he fetcheth this second argument, 1Th 4:8 , that if this chastity he despised, or rejected, as we may read the text, it is not man, but God, that is despised. To despise a minister in a commandment he delivers from God is to despise God himself, Luk 10:16 , &c.; and the apostle doth here intimate, not to obey the commandment of God is a despising God. Or, that the apostle was despised by some because of the outward meanness of his person, or questioning his authority.

Who hath also given unto us his holy Spirit: this he adds as a third argument; so that what he had preached to them, was not from himself, but from the Holy Spirit. Or if by us he means these Thessalonians also, as some copies read it, he hath given you, &c., then he argues from the gift of the Holy Spirit they had received against living in the sin of uncleanness. This would be very disagreeable, not only to their holy calling, but the Holy Spirit God had given them. Or else these arguments of the apostle are to persuade to universal holiness, taking sanctification and holiness in a larger sense; and uncleanness, for all sin in general standing opposite thereunto. Sin is often spoken of in Scripture under the notion of filth, defilement, pollution, &c., and so was typed forth under the law; and to be cleansed from sin is a cleansing man from filthiness, 2Co 7:1 ; so that to live in sin, as the apostle argues, is to live in uncleanness, to contradict our holy calling, to despise God, and to walk contrary to the nature and dictates of his Holy Spirit.

Poole: 1Th 4:9

But as touching brotherly love ye need not that I write unto you: the apostle proceeds from chastity and justice to speak of brotherly love, which is love upon a spiritual ground; to love the saints as such, with respect to God as a common Father, and so all his children are brethren, 1Th 2:8,9 ; so Heb 13:1 . And he persuadeth the practice of it by a loving and winning insinuation; Sure you are forward enough of yourselves; as he useth the same artifice, Act 26:27,28 2Co 9:1 ; wherein the apostle tacitly commends them, and hereby would engage them to answer the commendation, and good opinion he had of them.

For ye yourselves are taught of God to love one another what need I write to teach you that which you have already been taught of God? The saints have this promise, Isa 54:13 Jer 31:34 ; fulfilled, 1Jo 2:26,27 : and this Divine teaching is always efficacious, for none teacheth like God. Not that all teaching of men is to be laid aside, as some enthusiasts would hence infer, but that the apostle thought he had less need to teach that which God himself had so effectually taught them. Hereby we perceive that God’ s teaching doth not only enlighten the mind, but reacheth the affections, and especially inclines the heart to love, for God is love; and though they were taught other things of God besides this love, yet he mentions only this as the most proper work of the Spirit of God by the gospel; and though common love of man to man may be found in mere nature.

Poole: 1Th 4:10

As an evidence of the truth of their love for which he commended them, and that they were taught it of God, he gives a practical instance of it in this verse; else the apostle might have been thought to flatter, or to command a love that was without fruit; and therefore he saith not, ye profess it, but ye do it: so 2Co 8:11 , perform the doing of it.

Toward all the brethren which are in all Macedonia which was a large province, wherein were planted many churches. Their love was not guided by interests, opinions, civil relations, or self-respects, but it reached to all that were brethren; and that in some real effect of it, in some work of charity, or liberality, or otherwise, not here mentioned, but we read of it, 2Co 8:1,2 .

But we beseech you, brethren, that ye increase more and more but, however, their love was not yet perfect, and therefore he beseecheth them to abound more and more; either meant as to the extent of it, not to confine it only to Macedonia, or as to the degree of it, to excel men in it, as the Greek word may be rendered: and the same word the apostle useth, and upon the same account, 2Co 8:7 . Neither love, nor any other grace, is made perfect at once; even those that are taught of God, are taught by degrees. And love being a grace so suitable to the gospel, and their present suffering state, he therefore especially exhorts to a progress in it.

Poole: 1Th 4:11

And that ye study to be quiet: he exhorts to quietness, and yet to be diligent; and probably he might see this needful, either by what he himself had observed amongst them, or by what he had heard of them, as appears by what he writes in his Second Epistle, 2Th 3:10,11 . To be quiet is to be of a peaceable temper and carriage, as the Greek word hsucazein importeth both; and stands contrary to strife, contention, division, either upon a civil or religious account. And to

study to be quiet because the thing may be difficult, especially in some circumstances of times, places, and persons. And the Greek word filotimeisyai implies an ambitious study. Quietness we should pursue with a holy ambition, as that which is honourable to ourselves and our profession, Pro 20:3 . The same word is used 2Co 5:9 , where it is rendered we labour, & c. Study is properly the exercise of the mind, yet it here comprehends any kind of labour. This agrees with what the apostle elsewhere exhorteth to, Heb 12:14 : see 1Pe 3:11 .

And to do your own business: he next commendeth to them diligence, and that in our own business; and this he prescribeth as a good way for quietness, contentions often arising from meddling in the affairs of other men which concern us not; for which he rebukes some in this church, 2Th 3:11 . But yet only to seek our own things is a great fault, and lamented by the apostle, Phi 2:21 . We are to concern ourselves in the affairs of others when called to it, and not otherwise; and then we may reckon them among our own things. A Christian’ s calling is either general or particular, and what falls not within the compass of one of these, is to be accounted not our own business. And our doing and suffering ought to be kept within the sphere of our calling; for to suffer otherwise, is to suffer as busybodies, which the apostle cautions against, 1Pe 4:15 ; as a bishop intruding himself into another’ s office, to which the word there alludes.

And to work with your own hands this condemneth idleness, and living out of a calling; we are not only to keep within our own sphere, but to stretch forth our hands to work. The same precept he gives to the Ephesians, Eph 4:28 , not to steal, but to work with their hands, that they may not only eat their own bread, 2Th 3:12 , but have to give to him that lacketh. Not that there is no other work but that of the hands; the ministers of the gospel are excused from that, 1Co 9:6 , but not from work; there is the work of the head, and the tongue, and the foot, and the lungs, as well as of the hands; but either under one species he comprehends all, or it may be he fitteth his speech to the condition of the people to whom he writes, who generally had such occupations wherein they wrought with their hands, Thessalonica being a great place of trade. And the apostle speaks of the churches of Macedonia as a poor sort of people, 2Co 8:2 , and liberal beyond their power; though some among them might be tempted to idleness by the charity of others to them, which, as some conceive, was the occasion of the apostle’ s thus writing. But if men have estates, and upon that account need not work, yet no man is to be idle: men’ s time, parts, or other talents are to be employed, and account thereof is to be given, Mat 25:19 ; and the unprofitable servant is cast into outer darkness, Mat 25:30 . Some way or other every man is to work, and may work, for profit to himself and others, unless under some invincible impediment.

As we commanded you he means, when he was with them. He might probably observe some occasion for this commandment. Industry is of good report with all; and by meddling in others’ affairs, and unquiet carriage and idleness, they might dishonour their Christian profession among the heathen, which might be the chief reason of this commandment: and the apostle doth not act herein as a civil magistrate, commanding about civil affairs for the public welfare; but as a minister of Christ, with respect to a spiritual end, as appears by what follows.

Poole: 1Th 4:12

He enforceth his commands by a twofold reason, the former is ab honesto, the other is ab utili. First:

That ye may walk honestly or decently, as the word is rendered, 1Co 14:40 .

Toward them that are without that is, Gentiles, infidels, so they are described, 1Co 5:12 Col 4:5 ; as those that were received into the church of Christ are said to be within. The apostle would have them honour the gospel before the heathen in such moral actions which they did approve of, and were able to judge of, not understanding the higher mysteries of faith and gospel holiness; which he calls walking in wisdom totoards them that are without, Col 4:5 . The other reason is ab utili:

That ye may have lack of nothing or, of no man, have no need to beg of any man. It might offend and be a stumblingblock to the Gentiles, to see Christians to beg of any, and especially of themselves, for their necessary relief. Or, of nothing; that you may by your own labour be able to subsist, and not depend upon others, and so not be a burden to friends, or a scandal to strangers. For every man to subsist by his own labour, was the primitive law to Adam, Gen 3:19 , commended often by Solomon in his Proverbs, and enjoined by the apostle to believing Christians, 2Th 3:10 .

Poole: 1Th 4:13

The apostle now proceeds to a new discourse, about moderating of their sorrow for the dead, not for all, but the dead in Christ. He had either observed their sorrow in this kind excessive, while with them; or else by Timothy, or some other way, he had heard of it. Wherein observe in general, he doth not condemn their sorrow, but the excess of it. Grace destroys not nature, but regulates it; nor reason, but rectifies it; nor takes away the affections, but moderates them; doth not make us Stoics, or stocks. Affections are good when set upon right objects, and kept within due bounds, and this Christianity doth teach, and grace doth effect. And to mourn for the dead, especially the dead in the Lord, is a duty that both nature and grace teach, and God requireth; and the contrary is reproved by God himself, Isa 57:1 , and to die unlamented is reckoned as a curse, Jer 22:18,19 . It is only then immoderate sorrow the apostle here means; and to prevent it, or remove it, gives many instructions and arguments. And he supposeth their ignorance might be a great occasion of it, and so instructs them about the doctrine of the resurrection, and Christ’ s personal coming again, which by the light of nature, while Gentiles, they knew nothing of, or were very uncertain in. And the apostle, because of his short stay among them, had not had opportunity to instruct them about these things, and therefore doth it here distinctly and fully; as he doth the Corinthians, hearing there were some among them, even of the church itself, that said there was no resurrection, 1Co 15:12 . It is such a mystery to reason, that it is hard to believe it; and the most learned of the heathen doubted of it, and some exploded and scoffed at it, as we find, Act 17:18 , even such as yet held the immortality of the soul. And hereupon in this verse the apostle doth assert two things in general to relieve them against immoderate sorrow.

1. He calls the death of the saints a sleep , see Dan 12:2 Luk 8:52 Joh 11:11 1Co 15:20,51whether referring to those that are already dead, or do die, or that shall afterwards die; and why should they then excessively mourn? After sleep we know there is awaking, and by sleep nature is revived; and so it shall be with the saints in death. Hereupon the grave is called a bed, Isa 57:2 ; and the burying place, cemeterium, a place of sleep. And:

2. There is hope in their death, as Pro 14:32 ; there is hope concerning their happy state after death, and hope of their resurrection, and seeing them again at Christ’ s coming; it is not an eternal farewell. This the apostle here intends. And they will be then seen in a more excellent state, and probably so seen then as that their Christian friends may know them; else the apostle’ s argument would not have so much strength, and so well suit the present case. The heathen and infidels buried their dead without this hope, as they are said to be without hope, Eph 2:12 ; and so were excessive in their sorrows, which they expressed by cutting their flesh, making themselves bald, doleful songs, and mourning ejulations, expressed sometimes upon instruments: and which the Jews had learned from them, as appears by God’ s often reproving it, and Christ’ s putting out the minstrels, Mat 9:23,24 ; and as that which he forbade them, Lev 19:28 Deu 14:1 . And the apostle may refer to this in the text, as that which is not only grievous to nature, but dishonourable to a Christian’ s faith, hope, and profession. We are hereby the betrayers of our faith and hope, and the things we preach will seem false and feigned. Cypr. de Mortalitate. And though man is said to die without hope as to a return to his former state of life here, Job 14:7-10 ; yet not with respect to the life at the resurrection, in them that die in Jesus.

Poole: 1Th 4:14

As in the former verse the apostle made use of the hope of the resurrection, as an argument against immoderate sorrow, so here he proves the resurrection by Christ’ s rising again, &c.

For if we believe that Jesus died and rose again he supposeth they did believe that Christ died and rose again; it was that which he had taught them, and which they had received, as being the two first and fundamental points of the Christian faith, without which they could not have been a church of Christ.

Question. But how doth Christ’ s resurrection prove the resurrection of the saints? He being the eternal Son of God, might have a privilege above all.

Answer. This first shows the thing is possible, God hath already done it in Christ.

2. Christ rose for our justification, Rom 4:25 ; and in justification sin is pardoned which brought in death, and which alone by its guilt can keep under the dominion of death.

3. Christ rose not as a private person, but as the Head of the body, his church, Eph 1:4,20 , &c., and so loosed the bands of death, and conquered the grave, for his people.

4. As the first-fruits, 1Co 15:20 , which was a pledge and assurance of the whole harvest to follow.

5. God hath predestinated the elect, whom he foreknew, to be conformed to the image of his Son, Rom 8:29 .

6. He is not complete without them, Eph 1:23 .

Lastly: They sleep in Jesus as the text speaks; not only live but die in him, Rev 14:13 , their union remains with Christ even in death.

Even so them also which sleep in Jesus by which words also the apostle distinguisheth believers from all others; it is only they shall have the privilege of this blessed resurrection who sleep in Jesus. And perseverance in Christ to the end is here also intimated.

Will God bring with him and though their resurrection is not expressed in the text, yet it is implied in this saying. By God is meant, as some understand here, the Son of God, who is to come from heaven, 1Th 1:10 , and who will bring the spirits of just men, made perfect in heaven, with him, and unite them to their bodies, which cannot be done without their resurrection: whereby the apostle gives another argument against excessive sorrow for the saints departed, they shall return from heaven again with Christ at his coming. Others understand it of God the Father, who will raise the dead, and then bring them to his Son, and bring them with him to heaven. Those that read the text, those that sleep, or die, for Jesus, and so confine it only to martyrs, restrain it to too narrow a sense.

Poole: 1Th 4:15

The apostle here sets down particularly the manner of the Lord’ s coming, the method and order how all the saints shall then meet with him and with one another, which we find not so distinctly in any other scripture; and whereby he further prosecutes the argument he is upon.

For this we say unto you by the word of the Lord that they might not think that what he speaks was either by some tradition from others, or an invention of his own; and that is ground enough for faith, to which our judgment and reason ought to be captivated.

That we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep: that which he saith here about the resurrection, Christ’ s coming, the ministry of angels, the sound of a trumpet, the voice of Christ at that day, we have it in the evangelists; but the method and order of all the saints meeting together, and meeting the Lord in the air, we find not in any express words before written; the apostle speaks it here by extraordinary revelation, which is the word of the Lord, though not then written. And this order is expressed:

1. Negatively. The saints then living upon earth shall not be with Christ sooner than those that were fallen asleep, and be caught up into the air while the others are in the grave; and the apostle speaks as if he should be one of that number: surely he could not think the coming of Christ should be in the age wherein he lived; he speaks otherwise, 2Th 2:2 ; or that his life should be prolonged to that day; for the time of his departure, he saith, was at hand, 2Ti 4:6 . But he looks upon the whole body of saints together, and himself as one of that number, and so speaks, we which are alive and remain, & c.; as in 1Co 15:51 : We shall not all sleep, but we shall all be changed.

2. Affirmatively. The dead in Christ shall rise first, that is, before they that are alive shall be caught up into the air; they shall stay till the rest be risen: as 1Co 15:51 : We shall not all sleep, but be changed, and in a moment; which the apostle calls clothed upon, 2Co 5:2 , and which he rather desired than to be unclothed, 1Th 4:4 : and then they that are dead in Christ shall rise, and be united to these in one visible body.

Poole: 1Th 4:16

For the Lord himself shall descend from heaven with a shout the means which effect this. The word shout in the Greek signifies a command, or word of command; alluding to mariners or soldiers summoned to be ready with their assistance when called upon; and may refer to the angels whom Christ now summons to attend and assist in that day. And the evangelist speaks of the voice of Christ, Joh 5:28 , which is there said to raise the dead. Whether this is an oral shout and voice from the mouth of Christ, or only an expression of his Divine power, whereby he shall awaken them that sleep out of their graves, is a question I shall not be curious about.

With the voice of the archangel: Christ is said to come with all the holy angels, Mat 25:31 ; and to send his angels with a great sound of a trumpet, Mat 24:31 . But here is mentioned only the archangel and his voice, instead of all the rest, they all coming under his conduct. Though there be not such distinct orders of angels as the schoolmen affirm, yet there is order among them, as archangel implies. And whether he will put forth an audible voice or not at that day, or whether this archangel be not the same with Christ himself, who is the Head of all principality and power, Col 2:10 , I leave it as doubtful; but, however, it is certain the angels shall be ministering to Christ at that day, especially in the resurrection of the elect, Mat 24:31 , and severing the righteous from the wicked, Mat 13:41 .

And with the trump of God; as 1Co 15:52 . And whether this is to be taken literally, and distinct from the shout and voice before mentioned, or used only to show forth the Divine power of God that shall gather all the elect together out of their graves, as the trumpet in war gathers the scattered army, or as the silver trumpets under the law assembled the congregation of Israel, I shall not be positive. And this is the account of the saints that are raised.

Poole: 1Th 4:17

Christ will have a church to the end of the world, and some will be found alive at his coming, and will be

caught up or snatched up, to denote its suddenness, it may be in the arms of angels, or by some immediate attractive power of Christ; and it will be

together with them that are now raised from the dead; they shall all ascend in one great body, and it will be

in the clouds as Christ himself ascended in a cloud, Act 1:9 , and so will return again, Mat 24:30 , he making the clouds his chariots, Psa 104:3 .

To meet the Lord in the air:

1. To congratulate his coming, when others shall flee and tremble.

2. To put honour upon him; as the angels will also attend him for that end.

3. To receive their final discharge.

4. To be visibly joined to their Head.

5. To be assistants with him in judging of the world, and to reign with him upon earth.

And whether the last judgment will be upon the earth, or in the air, I shall not determine; but after this Christ and his saints shall never part. Their first meeting shall be in the air, and their continuance will be with him while he is in this lower world, and after that they shall ascend with him into heaven, and so be for ever with him. Augustine imagined that the saints that are found alive shall in their rapture die, and then immediately revive, because it is appointed to all men once to die; but the apostle saith expressly: We shall not all die, but we shall all be changed, 1Co 15:51 .

Poole: 1Th 4:18

The apostle makes application of all this discourse to the end he designed, which was to comfort them under their sorrows for departed Christian friends; and he saith not, be ye comforted, but

comfort one another to put them upon the great duty of Christian sympathy; though this is a duty we owe to all, yet especially to the saints, and more especially of the same particular congregation. And funeral sorrows are usually most afflictive, and therefore need to be allayed with words of comfort; and not with any words, but, saith the apostle,

with these words or these things, as the Hebrew, the things or words that he had before laid before them. The philosophers used many arguments against the fears of death, and for comfort under funeral sorrows, but Christians should fetch their comforts from the Scriptures. These are the best, most solid, most durable, and universal, and therefore the apostle commends them to the believing Romans, Rom 15:4 , as here to these Thessalonians particularly. These considerations, that those which sleep in Jesus shall rise again, and that we shall meet them again, and we and they shall be for ever with the Lord together, are a great relief against the sorrows of their departure hence. And the comforts arising hence may serve to support under other sorrows as well as these, which the apostle also might intend in the words.

PBC: 1Th 4:9

Hear message below

A healthy church, a model church, doesn't require blood defense for accusations.  It requires reasonableness and graciousness.  So Paul first of all begins by defending his ministry both by motive and example as being a good steward of the gospel and of Jesus Christ.  He calls, not the false accusers, but he calls the Thessalonians themselves to the witness stand.  "For yourselves brethren know our entrance in unto you that it was not in vain but even after that we had suffered before and were shamefully entreated as ye know at Philippi, we were bold in our God to speak unto you the gospel of God with much contention." 

By the way, and this really begins some of the points I want to emphasize as forcefully as I can this morning in terms of the church's culture - this word contention is not debate, harsh, angry or emotional exchanges.  It is rather the Greek word AGON SGreek: 73. agon , the root for our English word "agony" and it referred in the first century primarily to the energy and effort invested by olympic competetors in the games. 

We know today, not only because of the wonderful publicity of the olympic events that we see on television, but sometimes by the less than perfect demonstrations, that large body of rules governs both the administration and participation of the olympic events and if a competitor in the events has gone through all of the qualifications and the training and is a worthy competetitor, if he breaks the rules he becomes disqualified.  He cannot compete nor gain the goal or any other honor for his competetion.  We think sometimes as we hear about these rules and see perhaps an energetic competitior breaking the rules and being disqualified, "well those rules are so demanding and so strict" but that's the rules and he knew those rules when he entered the competition. 

The issue here is that there are rules of competition and there is a spirit of teaching and interaction within the family of God that should prevail.  It is not the spirit of harsh, competitive or abrasive accusation and acrimony but it is rather a spirit of gracious and winsome gentleness. 

Like it or not, today Christians, as probably at no other time in our lifetime, are we faced with competition in the marketplace of ideas with a variety, a very wide variety, of world views.  I grew up in the bible belt, in the deep South.  It was the competition of Christianity was whether you were a Baptist, a Methodist, a Presbyterian, an Assembly of God or someone like that.  Not only do you have those issues today but you have the competition of many of the cults.  You have the competion of world religions such as Islam, Buddhism, Hinduism and you take some of the synergestic blends of all those and you have New Ageism that is far more commonplace in our American culture than we'd like to admit and sometimes it threatens our own thinking and minds with relativism beyond what scripture allows. 

It's not only "what" we say but how we say it that makes our ideas either competitive or non-competitive in this marketplace of ideas in religious thought.  J. T. operates his business based on reputation and the knowledge of people out in the world that he has a certain degree of expertise.  You could go into a marketplace or in to a prospective client - you could convince them that you know exactly what they need, you know exactly how to fix it and you can do it with expertise but you could put on an attitude that would cause you to lose the account before you even got it.  I think sometimes Christians may at times present the truth but they do it in such an unappealing and ungracious spirit that they lose the battle of ideas before the competition begins. 41

Haydock: 1Th 4:1

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

Haydock: 1Th 4:4

His vessel. That is, his own body. See 1 Kings xxi. 5. (Witham)

Haydock: 1Th 4:6

That no man overreach, nor deceive his brother in business. [1] The Protestant and Mr. N. even in their translations, add, in any matter, because some expound it of frauds and circumventions in any kind of business. But this addition of any, should be left out, seeing the best interpreters expound it of a prohibition of adultery, and the injury thereby done to another, and of sins of that kind only, which is confirmed by what follows and what goes before. See St. Jerome in chap. iv. ad Ephes. tom. 4. p. 369.; St. John Chrysostom serm. 3 on this place. Here, says he, he speaks of adultery, as before of fornication, &c. See Theodoret, Theophylactus, Estius, Menochius, A. Lapide, &c. (Witham)

===============================

[BIBLIOGRAPHY]

Ne quis supergrediatur, neque circumveniat in negotio fratrem, Greek: en to pragmati. See St. Jerome: diligenter observa, quia ad castitatem nos provocans, et volens uxoribus tantum esse contentos, dixerit, ne quis supergrediatur, &c. St. John Chrysostom, ( Greek: log. e. p. 186.) Greek: entautha peri moicheias phesin, anotero de peri porneias pases.

Haydock: 1Th 4:11

And that you want nothing of any man's. [2] This is the sense by the Greek, nor does the Latin here signify to desire, but to want them that are without; i.e. infidels out of the pale of the Church. (Witham) ---

In regard of brotherly love, he advises them to remain quiet, at peace with every one, troubling nobody, nor interfering with the concerns of others, but each one minding his own work. It had been reported to the apostle that there were some at Thessalonica who made religion a pretest for idleness. It is to reprove such persons as these, that we are given to understand in this place that religion will never excuse the neglect of relative duties, either to our neighbours or to ourselves. It is the duty of all to labour, in order to prevent the evils of poverty; for involuntary poverty is a great snare, and a dangerous temptation against salvation. It exposes to ignorance, and forgetfulness of God. Happy are the poor in spirit, but miserable they who are involuntarily so: miserable, not for the wants, the humiliations, or inconveniences of their state, but for the irregularities and disorders of conduct to which they are exposed. It is therefore wise of man to pray, Give me not riches or poverty, but give me only what is sufficient, &c. (Calmet)

===============================

[BIBLIOGRAPHY]

Nullius aliquid desideretis, Greek: medenos chreian echete. i.e. nullius opus habeatis.

Haydock: 1Th 4:15

With commandment. [3] God's command will in a moment raise and bring all to judgment. ---

And the dead, who are in Christ, in the grace of Christ, shall rise first, not as to time, but in dignity. (Witham) ---

Shall rise first. Not in order of time, for all shall rise in the twinkling of an eye, but first in order of dignity. St. John Chrysostom, however, thinks that the elect rise before the reprobate, to go before the Lord; whereas the latter shall come behind him, only to appear before the tribunal of justice. (St. John Chrysostom)

===============================

[BIBLIOGRAPHY]

In jussu, Greek: en keleusmati, from Greek: keleo, in celeusmate, in voce simul clamantium.

====================

Gill: 1Th 4:1

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

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

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

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

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

Gill: 1Th 4:2

For ye know what commandments we gave you,.... When among them; such as those of faith and love, the ordinances of the Gospel, baptism, and the Lord's supper, and all such as relate to the worship and service of God, to the discipline of Christ's house, to their behaviour one towards another, and their conduct in the world: and which were delivered to them, not as from themselves, and by their own authority, but

by the Lord Jesus; in his name, and by his authority, and as ordered by him; for their commission ran to teach men all things, whatsoever Christ commanded: now since they knew what these commandments were, and whose they were, and the obligation they lay under to regard them, the apostle makes use of it as a reason or argument to engage them to obedience to them; for he that knows his Lord's will, and does it not, shall be beaten with many stripes, Luk 12:47.

Gill: 1Th 4:3

For this is the will of God, even your sanctification,.... Which is another reason to enforce the above exhortation. "Sanctification" is internal or external. Internal sanctification is the work of the Spirit of God, and is a principle of spiritual life in the soul, a divine and spiritual light in the understanding, a flexion of the will to the will of God, and a settlement of the affections on divine things, and is an implantation of every grace in the heart. External sanctification arises from this, and lies in holiness of life and conversation; and is what is chiefly designed, as appears both by what goes before, and follows after: and this is "the will of God"; the will of his purpose and decree; for in the same decree that he wills the salvation of any by Jesus Christ, he also wills their sanctification in heart and life, and here and hereafter: and this is his approving will, or what is well pleasing in his sight, being agreeable to his nature, and divine perfections, particularly his holiness, in which he is glorious; and it is his will of command, and what he requires in his law, which is holy, just, and good, and perfectly agrees with the sound doctrine of the Gospel, and the revelation of his will in both.

That ye should abstain from fornication: which is particularly mentioned, abstinence from it being a branch of external holiness; and because that this sin was common among the Gentiles, and not esteemed a sin by them; as also to observe to these Christians, that as simple fornication was not to be allowed of, much less other acts of uncleanness, as adultery, incest, sodomy, and the like, which were iniquities that greatly prevailed among the Heathens. The Syriac version renders it, "from all fornication"; on this subject the apostle enlarges in some following verses.

Gill: 1Th 4:4

That everyone of you should know how to possess his vessel,.... By which may be meant, either a man's wife, or his body, and it is not very easy to determine which, for the Jews call both by this name. Sometimes they call ^p a woman גולם, which the gloss says is a "vessel" unfinished. It is reported ^q, that when R. Eleazar died, Rabbenu Hakkadosh would have married his widow, and she would not, because she was כלי של קדושה, "a vessel of holiness", greater than he. Moreover, it is said ^r, that

"he that forces (a young woman) must drink בעציצו, "in his own vessel" how drink in his own vessel? though she be lame, though she be blind, and though she is stricken with ulcers.''

The commentators ^s on the passage add,

"in the vessel which he has chosen; that is to say, whether he will or not, he must marry her;''

see Pro 5:15. And again, they sometimes call a man's wife his tent: hence that saving ^t,

"wtva ala wlha Nya "there is no tent but his wife", as it is said, Deu 5:30, go, say to them, get you into your tents again.''

And certain it is, that the woman is called the "weaker vessel" in 1Pe 3:7, between which passage and this there seems to be some agreement. The same metaphor of a "vessel" is made use of in both; and as there, honour to be given to the weaker vessel, so here, a man's vessel is to be possessed in honour; and as there, husbands are to dwell with their wives according to knowledge so here, knowledge is required to a man's possessing his vessel aright. Now for a man to possess his vessel in this sense, is to enjoy his wife, and to use that power he has over her in a becoming manner; see 1Co 7:4, and which is here directed to "in sanctification and honour"; that is, in a chaste and honourable way; for marriage is honourable when the bed is kept undefiled; and which may be defiled, not only by taking another into it, and which is not possessing the wife in sanctification and honour, it is the reverse, for it is a breaking through the rules of chastity and honour; but it may even be defiled with a man's own wife, by using her in an unnatural way, or by any unlawful copulation with her; for so to do is to use her in an unholy, unchaste, wicked, and dishonourable manner; whereas possessing of her according to the order and course of nature, is by the Jews, in agreement with the apostle, called ^u, מקדש עצמו, "a man's sanctifying himself", and is chaste, and honourable. And it may be observed, that the Jews use the same phrase concerning conjugal embraces as the apostle does here. One of their canons runs thus ^w:

"though a man's wife is free for him at all times, it is fit and proper for a disciple of a wise man to use himself בקדושה, "in", or "to sanctification".''

When these thing's are observed, this sense of the words will not appear so despicable as it is thought by some. The body is indeed called a "vessel"; see 2Co 4:7, because in it the soul is contained, and the soul makes use of it, and its members, as instruments, for the performance of various actions; and, with Jewish writers, we read of כלי גופו, "the vessel of his body" ^x; so then, for a man to possess his vessel in sanctification and honour, is to keep under his body and bring it into subjection, and preserve it in purity and chastity; as the eyes from unchaste looks, the tongue from unchaste words, and the other members from unchaste actions; and to use it in an honourable way, not in fornication, adultery, and sodomy; for, by fornication, a man sins against his own body; and by adultery he gets a wound, and a dishonour, and a reproach that will not be wiped away; and by sodomy, and such like unnatural lusts, men dishonour their own bodies between themselves: particularly by "his vessel", as Gataker thinks, may be meant the "membrum virile", or the genital parts, which, by an euphemism, may he so called; see 1Sa 21:5

Gill: 1Th 4:5

Not in the lust of concupiscence,.... Or "passion of lust"; for the mere gratifying and indulging of that; for a man so to possess his vessel, is to cherish the sin of concupiscence, the first motions of sin in the heart, by which a man is drawn away, and enticed; to blow up the flame of lust, and to make provision for the flesh to fulfil the lusts thereof:

even as the Gentiles which know not God; for, though they knew him, or might know him with a natural knowledge, by the light and works of nature, yet they knew him not savingly and spiritually, as he is revealed in the word, of which they were destitute; or as the God of all grace, and the God and Father of Christ, or as he is in Christ: and though by the light of nature they might know there was a God, yet they knew not who that God was; nor did they act up to that light and knowledge they had; they did not glorify him as God, by ascribing to him what was his due; nor were they thankful for the mercies they received from him; nor did they fear, love, worship, and serve him; nor did they like to retain him in their knowledge, and therefore were given up to judicial blindness and hardness, to a reprobate mind, and to vile affections, and so did things very inconvenient, unnatural, and dishonourable. Wherefore, for a man to use either his wife or his body in any unchaste and dishonourable manner, for the gratifying of his lusts, is to act an Heathenish part; a like argument, dissuading from things unlawful, is used in Mat 6:32.

Gill: 1Th 4:6

That no man go beyond, and defraud his brother in any matter,.... Or "in this matter", as the Syriac version. This is commonly understood of transgressing the bounds of justice and equity between men and men; and of cheating and defrauding in trade and business, by increasing or lessening the value and prices of goods by the buyer and seller, by not keeping to the bargain, contract, covenant, or sample, by false weights and measures, and by taking the advantage of the weakness and ignorance of men; all which is aggravated by dealing thus with a brother; see 1Co 6:8 and this hint is thought the rather necessary, since Thessalonica was a place of great trade and business. But the matter, or business referred to, is not trade, but the subject of chastity or uncleanness the apostle is speaking of, both before and after; and the phrases used either design the act of adultery, coveting a brother's wife, and lying with her, and so a defrauding and wronging of him by defiling his bed; or rather sodomitical practices, an unnatural lust and desire in men after men, and copulation with them; for υπερβαινειν, rendered, "go beyond", answers to בא על, "to go upon", or "lie with", so often used in Jewish writings for lying with women, men, and beasts, in an unlawful way. Thus, for instance ^y,

"these are to be burned, הבא על אשה, "he that lies with a woman", and her daughter, &c.''

And again ^z,

"these are to be beaten, הבא על, "he that lies with" his sister, or his father's sister, &c.''

And the word πλεονεκτειν, translated "defraud", signifies a greedy, insatiable, and unnatural lust and desire after a man, a brother, or the committing of sodomitical practices with greediness: see Eph 4:19 which abominable iniquities are dissuaded from by the following reasons,

because that the Lord is the avenger of all such; or "with respect to all these things", as the Vulgate Latin and Syriac versions render it; or "for all these things", as the Arabic and Ethiopic versions; as fornication, adultery, lasciviousness, and all sorts of abominable uncleanness. The person that commits these things the Lord avenges, either in this life, by the hand of the civil magistrate, who is the minister of God, a revenger to execute wrath on him that does evil; or by a violent death, as in the case of Zimri and Cozbi, and twenty four thousand more at the same time; or by some awful judgment from heaven, as in the case of Sodom and Gomorrah; or in the world to come; for the law of God is made and lies against such persons; these living and dying in such sins God will judge, to whom vengeance belongs; these shall not inherit the kingdom of God, but have their part and portion in the lake which burns with fire and brimstone.

As we have also forewarned you and testified; not by a former epistle, as if this was the second to them, and what follows the first, as Grotius thought; but they did this when they were in person with them, knowing that these abominable vices greatly prevailed in their city; therefore they bore their testimony against them, and exposed the evil of them, and warned them of the danger by them, so that they could not now plead ignorance. The Ethiopic version reads in the first person singular, "as I have before said unto you, and testified to you".

Gill: 1Th 4:7

For God hath not called us,.... The Syriac version reads "you". This is another reason to enforce the above exhortations, and to caution them against the above unclean practices, taken from the end of the effectual calling by the efficacious grace of God, which is not

unto uncleanness of any sort, as before specified. This they had lived in before their calling, and were now called from it into communion with Christ, who loves righteousness, and hates iniquity; and by the Gospel, which teaches to deny ungodliness, and worldly lusts, and to forsake all impurity, both of flesh and spirit:

but this call is

unto holiness of life and conversation in general, and to chastity in thought, look, word, and actions in particular; for God that calls is holy, and therefore those who are called ought to be so; the calling with which they are called is an holy calling, principles of grace and holiness are wrought in their souls, when they are called; and the end of their calling is to live soberly, righteously, and godly; and then, and then only, do they walk worthy of that calling wherewith they are called, and of God who has, by his grace, called them to his kingdom and glory.

Gill: 1Th 4:8

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.

Gill: 1Th 4:9

But as touching brotherly love,.... Another branch of sanctification; which is distinct from love to God and Christ, though it always accompanies it, and from love to all mankind; and is what is peculiar to brethren in a spiritual relation, and ought to be universal, fervent, and sincere, and as Christ has loved them: concerning which the following things are said,

ye need not that I write unto you. The Vulgate Latin version reads, "we have no need to write unto you"; and so some copies. It seems that it was needful to write unto them about other things, as to refresh their memories with the instructions they had given them, when with them, how they should walk and please God; and to put them in mind of the commandments given them by Christ, and that their sanctification was the will of God; and particularly it was necessary to write unto them about chastity, and purity of life, whether in or out of the conjugal state; but as for brotherly love, there was no immediate absolute necessity to write about that, either about the nature of it, or to describe the objects of it, or point out instances of it, or to exhort to it in a pressing manner: the reason is,

for ye yourselves are taught of God to love one another; not merely by the light of nature, which teaches men to be kind, courteous, affable, and beneficent; nor by the law of Moses, which obliges men to love their neighbours as themselves; nor only doctrinally by the ministry of the Gospel, which frequently inculcates the exercise of this grace as a matter of great importance and consequence; nor only by the new commandment, and example of Christ; but by the Spirit of God internally in regeneration, who, according to the tenor of the new covenant, writes this law of love, and of Christ, upon the heart; and this being written upon the hearts of the Thessalonians, by the finger of the Spirit of God, whereby they were dearly directed, and powerfully taught to exercise this grace, and discharge this duty, and under the influence of the same spirit did exercise it, it was unnecessary for the apostle to write about it, and press them to it.

Gill: 1Th 4:10

And indeed ye do it towards all the brethren,.... Whether high or low, rich or poor, bond or free, greater or lesser believers, and whether related in the bonds of nature or not; they exercised this grace of love without respect of persons, to all, and not only to all the brethren in the particular community at Thessalonica, but

which are in all Macedonia; throughout the whole country, particularly at Philippi and Berea, and other places:

but we beseech you, brethren. The Alexandrian copy reads, "beloved brethren"; and the Syriac version, "I beseech you, my brethren: that ye increase more and more"; in showing love to the brethren; which may be done both by administering to them in things temporal, by assisting them in distress, by sympathizing with them, and by giving them counsel and advice; and in things spiritual, by bearing their burdens, forbearing with them, and forgiving them; by admonishing them in love, by stirring them up to love and good works, by praying with them and for them, and by instructing and building them up in their most holy faith; and this increase, and abounding in the exercise of this grace, may respect not only the more frequent and fervent use of it, but also the larger extent of it to other objects; as not only to all the brethren in their own church, and to all that were in Macedonia, to which it did extend, but likewise to all the brethren in other parts of the world, and which are more distant and remote; and even to the poor saints at Jerusalem in particular; and accordingly we find that their love did abound unto them; see Rom 15:25, this shows, that though brotherly love was much practised by these saints, yet it was not perfect; nor is any grace perfect as to degrees; nor is any saint perfect in the discharge of duty in this life.

Gill: 1Th 4:11

And that ye study to be quiet,.... To live peaceably in their own families, and to give no disturbance to other families, by talebearing, whispering, and backbiting; to behave with quietness in the neighbourhood, town, or city, they dwell in, and to seek the peace thereof; and to lead a quiet and peaceable life, in all godliness and honesty, in the commonwealth, and under the government to which they belong; and not to create and encourage factions, divisions, animosities, and contentions, in their own church, or in any of the churches of Christ; and it becomes saints to make this their study, to be very solicitous for it, to strive for it, and pursue after it: the word used signifies to be ambitious of it, as what is a man's glory and honour, to emulate and strive to outdo each other, as who shall have the honour of being the quietest person, and the most peaceable member in the community:

and to do your own business: or private business, or what is proper and peculiar to a man's self; to abide every man in his own calling wherein he is called, and attend the business of it, and not thrust himself into other families, and officiously take upon him, under a pretence of zeal, affection, and friendship, to inspect, direct, or manage the business of others: in short, he should not meddle with other people's business, but mind his own: and this is what the Jews call דרך ארץ, "the way of the earth", or the business of life:

"there are four things, (they say ^a) in which a man should employ himself continually, with all his might, and these are they, the law, and good works, and prayer, and the business of life;''

upon which the gloss has this note by way of explanation,

"if a man is an artificer (let him attend) to his art; if a merchant to his merchandise, and if he is a soldier to war;''

and which may serve to illustrate the apostle's sense:

and to work with your own hands; the reason of this is, because there were some among them, who would not work at all; see 2Th 3:11 and by this instruction it appears, that the members of this church, in common, were such as were brought up to handicraft trades and businesses, and were poor and mean; and this was the general case of the primitive churches: it pleased God to choose and call the poor of this world, to whom the Gospel was preached, and they received it; few of the rulers among the Jews believed in Christ, and not many mighty, rich, or noble among the Gentiles were called; some there were, and in this church there were some of the chief women of the city, Act 17:4, and though these and others of the better sort, as well as ministers of the Gospel among them, who laboured in the word and doctrine, were not obliged by this to perform manual work and labour, yet were not exempted from all concern in the exhortation; it being proper and necessary, that all sorts of persons be employed in one sort of business or another, and to use diligence and application in it: the apostle's view being chiefly to inveigh against sloth and idleness, and to exhort to labour and industry as the most effectual method to preserve peace and quietness, and to keep persons from being troublesome and hurtful, in families, churches, and commonwealths: the reasons enforcing this follow in this and the next verse,

as we commanded you; and the command of an apostle carries weight and authority with it, and ought to be obeyed; yea, they not only strictly enjoined a diligent application to business, but set them an example themselves, see 1Th 2:9.

Gill: 1Th 4:12

That ye may walk honestly,.... Decently, in good credit and reputation, providing things honest in the sight of all men, for themselves and families, and honestly paying every man his own; on which account it became them to mind their own business, and work at their trades; otherwise their walk and conversation would be scandalous, and not honest and honourable:

toward them that are without: the men of the world, who were without the church; see 1Co 5:12 profane sinners, unconverted Gentiles, that were without Christ and hope, and God in the world, and were aliens and strangers; and yet care should be taken that no occasion be given to such to reproach the name of God, the ways of Christ, and the doctrines of the Gospel:

and that ye may have lack of nothing; but have wherewith to supply the necessaries of life, and give to them also that stand in need, which is more blessed and honourable than to receive; or might not need any such instruction and exhortation, or any reproof for sloth and idleness; or not stand in need of "any man", as the Syriac version renders it; of the help and assistance of any, of any of those that are without, which would be dishonourable; or of them that are within, of the church, which might be burdensome. The Vulgate Latin version renders it, "that ye may not desire anything of anyone"; as the slothful man covets greedily all the day long what is another's, and this desire kills him, Pro 21:25 he covets an evil covetousness, and craves in a scandalous way the bread of others; when it would be more honourable for him to work with quietness, and eat his own bread got by honest labour, and not be beholden to another.

Gill: 1Th 4:13

But I would not have you to be ignorant, brethren,.... As they seem to have been, about the state of the pious dead, the rule and measure of mourning for them, the doctrine of the resurrection of the dead, the second coming of Christ, and the future happiness of the saints; wherefore the apostle judged it necessary to write to them upon these subjects: the Alexandrian copy and others, the Complutensian edition, the Vulgate Latin, Arabic, and Ethiopic versions read, "we would not have you to be ignorant", &c.

concerning them which are asleep; that is, dead: it was in common use among the Eastern nations, when they spoke of their dead, to say they were asleep. This way of speaking is used frequently both in the Old and the New Testament; see 1Ki 2:10 1Co 15:20 and very often with the Targumists; so the Targum on Ecc 3:4 "a time to weep", paraphrases it,

"a time to weep על שכיבא, "over them that are asleep":''

and in Ecc 4:2.

"I praised ית שכיבא, "those that are asleep",''

the dead: the reason of this way of speaking was, because there is a likeness between sleep and death; in both there is no exercise of the senses, and persons are at rest, and both rise again; and they are common to all men, and proper and peculiar to the body only. The apostle designs such persons among the Thessalonians, who either died a natural death, or were removed by violence, through the rage and fury of their persecutors, for whom their surviving friends were pressed with overmuch sorrow, which is here cautioned against:

that ye sorrow not, even as others that have no hope; the apostle's view is not to encourage and establish a stoical apathy, a stupid indolence, and a brutal insensibility, which are contrary to the make of human nature, to the practice of the saints, and even of Christ and his apostles, and our apostle himself; but to forbid excessive and immoderate sorrow, and all the extravagant forms of it the Gentiles ran into; who having no notion of the doctrine of the resurrection of the dead, had no hope of ever seeing their friends more, but looked upon them as entirely lost, as no longer in being, and never more to be met with, seen, and enjoyed; this drove them to extravagant actions, furious transports, and downright madness; as to throw off their clothes, pluck off their hair, tear their flesh, cut themselves, and make baldness between their eyes for the dead; see Deu 14:1 practices forbidden the Jews, and which very ill become Christians, that believe the doctrine of the resurrection of the dead: the words are to be understood not of other Christians, who have no hope of the eternal welfare of their deceased friends; not but that the sorrow of those who have a good hope of the future Well being of their dear relatives, must and ought to be greatly different from that of others, who have no hope at all: it is observed by the Jews ^b on those words in Gen 23:2 and "Abraham came to mourn for Sarah", &c. that

"it is not said to weep for Sarah, but to mourn for her; "for such a woman as this, it is not fit to weep", after her soul is joined in the bundle of life, but to mourn for her, and do her great honour at her funeral; though because it is not possible that a man should not weep for his dead, it is said at the end, "and to weep for her":''

but here the words are to be understood of the other Gentiles that were in a state of nature and unregeneracy, who had no knowledge of the resurrection of the dead, or and hope of a future state, and of enjoying their friends in it: they are called οι λοιποι, "the rest"; and the Syriac version renders it, "other men".

Gill: 1Th 4:14

For if we believe that Jesus died, and rose again,.... As every Christian does, for both the death and resurrection of Christ are fundamental articles of faith; nothing is more certain or more comfortable, and more firmly to be believed, than that Christ died for the sins of his people, and rose again for their justification; on these depend the present peace, joy, and comfort of the saints, and their everlasting salvation and happiness: and no less certain and comfortable, and as surely to be believed, is what follows,

even so them also which sleep in Jesus will God bring with him. The saints that are dead are not only represented as asleep, as before, but as "asleep in Jesus"; to distinguish them from the other dead, the wicked; for the phrase of sleeping in death is promiscuously used of good and bad, though most commonly applied to good men: and so say the Jews ^c,

"we used to speak of just men, not as dead, but as sleeping; saying, afterwards such an one fell asleep, signifying that the death of the righteous is nothing else than a sleep.''

To represent death as a sleep makes it very easy and familiar; but it is more so, when it is considered as sleeping in Jesus, in the arms of Jesus; and such as are asleep in him must needs be at rest, and in safety: some join the phrase "in", or "by Jesus", with the word bring, and read the passage thus, "them that are asleep, by Jesus will God bring with him"; intimating, that God will raise up the dead bodies of the saints by Christ, as God-man and Mediator; and through him will bring them to eternal glory, and save them by him, as he has determined: others render the words, "them which sleep through", or "by Jesus"; or die for his sake, and so restrain them to the martyrs; who they suppose only will have part in the first resurrection, and whom God will bring with Jesus at his second coming; but the coming of Christ will be "with all his saints"; see 1Th 3:13 wherefore they are best rendered, "them that sleep in Jesus"; that is, "in the faith of Jesus", as the Arabic version renders it: not in the lively exercise of faith on Christ, for this is not the case of all the saints at death; some of them are in the dark, and go from hence under a cloud, and yet go safe, and may be said to die, or sleep, in Jesus, and will be brought with him; but who have the principle, and hold the doctrine of faith, are, and live and die, true believers; who die interested in Christ, in union with him, being chosen and blessed, and preserved in him from everlasting, and effectually called by his grace in time, and brought to believe in him; these, both their souls and bodies, are united to Christ, and are his care and charge; and which union remains in death, and by virtue of it the bodies of the saints will be raised at the last day: so that there may be the strongest assurance, that such will God bring with him; either God the Father will bring them with his Son, or Jehovah the Son will bring them with himself; he will raise them from the dead, and unite them to their souls, or spirits, he will bring with him; the consideration of which may serve greatly to mitigate and abate sorrow for deceased friends.

Gill: 1Th 4:15

For this we say unto you by the word of the Lord,.... The apostle having something new and extraordinary to deliver, concerning the coming of Christ, the first resurrection, or the resurrection of the saints, the change of the living saints, and the rapture both of the raised and living in the clouds to meet Christ in the air, expresses himself in this manner; either in allusion to the prophets of old, to whom the word of the Lord is said to come, and who usually introduced their prophecies with a "Thus saith the Lord"; or in distinction from his own private sense, sentiment, and opinion of things; signifying, that what he was about to say, was not a fancy and conjecture of his own, the fruit and produce of his own brain, but what he could assert upon a sure foundation, upon the best and greatest authority, even the word of the Lord; and has respect either to some particular word of Christ, as some think, such as Mat 24:30 or rather to a particular and peculiar revelation, and special instruction in these things, he had immediately from Christ; and it may be when he was caught up into the third heaven himself, and had an experience in himself of somewhat of that which both the living and raised saints shall feel, when they are caught up together in the clouds; since the change of the living saints, at the time of the resurrection of the dead, is a mystery which seems to have been first made known unto, and discovered by the Apostle Paul; see 1Co 15:51.

That we which are alive, and remain unto the coming of the Lord: not that the apostle thought that he and the saints then in the flesh should live and continue till the second coming of Christ; for he did not imagine that the coming of Christ was so near, as is manifest from 2Th 2:1 though the Thessalonians might take him in this sense, which he there corrects; but he speaks of himself and others in the first person plural, by way of instance and example, for illustration sake; that supposing he and others should be then in being, the following would be the case: and moreover, he might use such a way of speaking with great propriety of other saints, and even of those unborn, and that will be on the spot when Christ shall come a second time; since all the saints make up one body, one family, one church and general assembly; so that the apostle might truly and justly say, "we which are alive"; that is, as many of our body, of our family, of our church or society, that shall be living at the coming of Christ; and he might choose the rather to speak in this form, person, and tense, to awaken the care, circumspection, diligence, and watchfulness of the saints, since it could not be known how soon the Lord would come: however, from hence it appears, that there will be saints alive at Christ's second coming; he will have a seed to serve him till he comes again; he always had in the worst of times, and will have, and that even in the last days, in the days of the son of man, which are said to be like those of Noah and of Lot: and these are said to "remain", or to be "left", these will be a remnant, the residue and remainder of the election of grace, and will be such as have escaped the fury of antichrist and his followers, or of the persecutors of the saints: now these

shall not prevent them that are asleep; that is, that are dead, so the Ethiopic version; the reason why the dead are so called, see in the note on the preceding verses: the sense is, either they "shall not come up to them that are asleep, or dead", as the Syriac, Arabic, and Ethiopic versions render the words; they shall not come into the state of the dead, they shall undergo a change equivalent to death, but not death itself; see 1Co 15:51 or rather they "shall not go before" them; they shall not get the start of them, and be in the arms of Jesus, and enjoy his presence when he comes, before the dead in Christ, which might be thought, but this will not be the case; for the dead saints will rise before the living ones are changed, and both will be caught up together to meet the Lord, as is said in the following verses; so that the one shall not come or go before the other, or come at, or into the enjoyment of Christ first, but both together.

Gill: 1Th 4:16

For the Lord himself shall descend from heaven,.... Not by proxy, or by representatives; not by the ministry of angels, as on Mount Sinai; nor by the ministers of the word, as under the Gospel dispensation; nor by his spirit, and the discovery of his love and grace, in which sense he descends in a spiritual manner, and visits his people; but in person, in his human nature, in soul and body; in like manner as he went up to heaven will he descend from thence, so as to be visible, to be seen and heard of all: he will come down from the third heaven, whither he was carried up, into which he was received, and where he is retained until the time of the restitution of all things, and from whence the saints expect him: and this descent will be

with a shout; the word here used is observed by many to signify such a noise or shout as is made either by mariners, when they pull and row together; and shout to direct and encourage one another; or to an army with the general at the head of it, when about to undertake some considerable action, to enter on a battle, and make the onset; Christ will now appear as the King of kings, and Lord of lords, as the Judge of the whole earth, attended with the host, or armies of heaven, and the shout of a king will be among them: perhaps the same is intended, as by the voice of a great multitude, as the voice of many waters, and of mighty thunderings upon the coming of Christ, the destruction of antichrist, and the marriage of the Lamb, in Rev 19:1. The Vulgate Latin, Syriac, and Ethiopic versions render it, "in", or "with command"; and the Arabic version, "with his own government", or "authority"; that is, he shall descend, either by the command of his Father, as man and Mediator, having authority from him, as the son of man, to execute judgment; or with his commanding power and authority over the mighty angels, that shall descend with him: it follows,

with the voice of the archangel; so Michael is called, in Jud 1:9 with which compare Rev 12:7 and who perhaps is no other than Christ himself, who is the head of all principality and power; and the sense be, that Christ shall descend from heaven with a voice, or shall then utter such a voice, as will show him to be the archangel; or as the Syriac version renders it, "the head", or "prince of angels"; and which whether, it will be an articulate voice, such as was expressed at the grave of Lazarus; or a violent clap of thunder, which is the voice of God; or the exertion of the power of Christ, is not certain: it is added,

and with the trump of God; called "the last trump", 1Co 15:52 because none will be blown after it, and may be the same with the seventh trumpet, Rev 11:15 and here the trump of God, because blown by his order; or by Christ himself, who is God, and so be the same with the voice of the archangel; and these figurative expressions are used, to set forth the grandeur and magnificence in which Christ will come; not in that low, mean, and humble form in which he first came, but with great glory, and marks of honour and respect; with angels shouting, trumpets blowing, and saints rejoicing. This is said in allusion to the trumpet which was heard on Mount Sinai at the giving of the law, and of which the Jews say ^d, that it מיתיא מאחא, "quickened the dead"; for they have a notion, that, when the Israelites first heard the voice of the Lord, they died; but upon hearing it the second time, they returned to life ^e: and they suppose also in the time, to come, at the resurrection of the dead, a trumpet will be blown, which will quicken the dead ^f, and the day of judgment ^g; and this is reckoned by them as one of the signs of the Messiah's coming ^h:

"Michael shall shout with a great shout, and the graves of the dead shall be opened at Jerusalem, and the holy blessed God will restore the dead to life, and Messiah the son of David shall come,'' &c.

And the dead in Christ shall rise first; the same with those that are asleep in Jesus, 1Th 4:14 not only the martyrs that died for the sake of Christ, and his Gospel; nor merely those who die in the lively exercise of faith in Christ; but all that die interested in him, and in union with him: and these shall "rise", in consequence of their being his; being given to him, made his care and charge, and engaged for by him, and in virtue of their union to him; and shall rise to an entire conformity to his glorious body, and in order to enjoy eternal life and glory with him: and these will rise "first", before the wicked, which is the first resurrection, Rev 20:5 even a thousand years before them; the righteous will rise in the morning of the resurrection, and so will have the dominion in the morning, Psa 49:14 even at the beginning of the thousand years, as soon as Christ will come; but the wicked will not rise till the evening of that day, or till the close of the thousand years: and this agrees with the notions of the Jews, who thought that some will rise before others;

"Wheresoever thou findest the dead, take them and bury them, and I will give thee the first place in my resurrection.'' (2 Esdras 2:23)

Having mentioned those words in Psa 116:9 "I will walk before the Lord in the land of the living", it is asked ⁱ,

"is there no land of the living but Tyre and its neighbours, and Caesarea, and its neighbours, where is cheapness and fulness? says R. Simeon ben Lekish, in the name of Bar Kaphra, the land in which the dead live, תחילה, "first", in the days of the Messiah:''

and on the same place elsewhere ^k they observe, that

"our Rabbins say two things, or give two reasons, why the fathers loved to be buried in the land of Israel, because the dead in the land of Israel חיים תחילה, "live", or "rise first", in the days of the Messiah, and shall enjoy the years of the Messiah:''

and in another place ^l they take notice of what is written in Isa 26:19 "and the earth shall cast out the dead": says R. Jochanan,

"the dead which are in the land (i.e. of Israel), they shall "live first"; as it is said, "thy dead men shall live, together with my dead body shall they arise": these are they that are without the land; "awake and sing ye that dwell in the dust", these are they that die in the wilderness:''

and again ^m,

"as it is said,

Isa 40:26 "that bringeth out their host by numbers", come see, it is said, all that die in the land of Israel יקומון בקדמיתא, "shall rise first", because the holy blessed God shall awake them, and raise them, according to Isa 26:19.''

Once more they say ⁿ,

"they that study in the law as they ought, these are they that shall "rise first" to everlasting life, as it is said Dan 12:2, "and many of them that sleep in the dust of the earth shall awake, some to everlasting life", &c. and these are for everlasting life, because they study in everlasting life, which is the law:''

to which may be added the following passage ^o,

"they that are worthy to be buried in the land of Israel, shall "be raised first"--and they shall be raised and quickened before the rest of the children of the world, who draw the waters of the law; and they draw, because they study to draw out of the waters of the law; and they are strengthened by the tree of life, and they shall go out "first", because the tree of life is the cause why they shall "rise first":''

they sometimes endeavour to fix the time, how long they will rise before the rest ^p;

""many of those that sleep", &c. these are the righteous that shall "go before" others in life, and how many years shall they go before them? R. Judah says, two hundred and ten years; R. Isaac says, two hundred and fourteen; according to others, the righteous shall go (or be raised) a year before the rest of men; says R. Nachman, it will be according to the computation (of time) that the carcass has been in the dust; R. Jose replies, if so, there will be many resurrections.''

These instances may suffice to show, that the Jews had a notion of some persons rising before others, to which the apostle may have some reference; though his sense is not only this, but also that the dead in Christ shall rise before the living saints are changed, and taken up to be with Christ, and so shall not go before to him; which illustrates and proves what he had before asserted.

Gill: 1Th 4:17

Then we which are alive and remain,.... See Gill on 1Th 4:15.

shall be caught up; suddenly, in a moment, in the twinkling of an eye, and with force and power; by the power of Christ, and by the ministry and means of the holy angels; and to which rapture will contribute, the agility which the bodies both of the raised and changed saints will have: and this rapture of the living saints will be

together with them; with the dead in Christ, that will then be raised; so that the one will not come before the other, or the one be sooner with Christ than the other; but the one being raised and the other changed, they will be joined in one company and general assembly, and be caught up together:

in the clouds; the same clouds perhaps in which Christ will come, will be let down to take them up; these will be the chariots, in which they will be carried up to him; and thus, as at our Lord's ascension a cloud received him, and in it he was carried up out of the sight of men, so at this time will all the saints ride up in the clouds of heaven:

to meet the Lord in the air; whither he will descend, and will then clear the regions of the air of Satan, and his posse of devils, which now rove about there, watching all opportunities, and taking all advantages to do mischief on earth; these shall then fall like lightning from heaven, and be bound and shut up in the bottomless pit, till the thousand years are ended: here Christ will stop, and will be visible to all, and as easily discerned by all, good and bad, as the body of the sun at noonday; as yet he will not descend on earth, because it is not fit to receive him; but when that and its works are burnt up, and it is purged and purified by fire, and become a new earth, he will descend upon it, and dwell with his saints in it: and this suggests another reason why he will stay in the air, and his saints shall meet him there, and whom he will take up with him into the third heaven, till the general conflagration and burning of the world is over, and to preserve them from it; and then shall all the elect of God descend from heaven as a bride adorned for her husband, and he with them, and the tabernacle of God shall be with men; see Rev 21:1. The resurrection by the Mahometans is called לקא אללה ^q, "a meeting of God", or a going to meet God:

and so shall we ever be with the Lord; now the saints are with him at times, and have communion with him, but not always; but then they shall be ever with him; wherever he is; first in the air, where they shall meet him; then in the third heaven, where they shall go up with him; then on earth, where they shall descend and reign with him a thousand years; and then in the ultimate glory to all eternity: and this will be the issue and accomplishment of the counsel and covenant of grace, of the sufferings and death of Christ, and of his preparations and prayers.

Gill: 1Th 4:18

Wherefore comfort one another with these words. Or doctrines; as that the saints, when they die, do not cease to be, but are asleep, and asleep in Jesus; that their souls are with him, and their bodies sleep in his arms, and are his care; that these will be as soon with Christ, as the saints that will be alive when he comes; that the coming of Christ will be with great power and glory; that the righteous will rise first in the morning of the resurrection, and before the living saints are changed, and are with Christ; that they will both be taken up together to meet him; and that they shall all be with him, and that for ever, and never part more; than which nothing can yield more true and solid comfort, under all the trials and troubles of this life, under all diseases and distempers of body, under all afflictions and persecutions for Christ's sake, under the loss of near and dear relations, and in a view of death and eternity: some copies read, "with these words of the spirit"; and so the Arabic version, "with these spiritual words": for such they are, being the word of God, as in 1Th 4:15.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Th 4:1

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

² sn As you received instruction from us about how (Grk “as you received from us how”). The Greek word translated received is used for accepting instructions passed on as fixed traditions from teacher to follower. Paul speaks in these terms about doctrinal traditions as well as ethical instruction that he passes on to his converts and expects them to keep (cf. 1 Cor 11:2, 23; 15:1-3; Gal 1:9; Phil 4:9; 2 Thess 2:15; 3:6).

³ tc This parenthetical clause is absent in several later witnesses (D² Ψ Ï), but it may have been expunged for sounding redundant. The longer text, in this instance, is solidly supported by א A B D* F G 0183^vid 0278 33 81 104 326 365 629 al co and should be unquestionably preferred.

NET Notes: 1Th 4:3

¹ tn Or “your sanctification.”

NET Notes: 1Th 4:4

¹ tn Grk “to gain [or possess] his own vessel.” “Vessel” is most likely used figuratively for “body” (cf. 2 Cor 4:7). Some take it to mean “wife” (thus, “to take a wife for himself” or “to live with his wife”), but this is less likely. See J. Smith, “1 Thess 4:4 – Breaking the Impasse,” BBR 10 (Fall 2000), who argues that “vessel” in this context is very likely a euphemism for the sexual organs.

NET Notes: 1Th 4:6

¹ tn Grk “not to transgress against or defraud his brother in the matter,” continuing the sentence of vv. 3-5.

² tn Grk “concerning all these things.”

NET Notes: 1Th 4:8

¹ tn Grk “rejecting man.”

NET Notes: 1Th 4:9

¹ tn Grk “concerning brotherly love.”

NET Notes: 1Th 4:10

¹ tn Grk “brothers”; this applies to the second occurrence as well. See note on the phrase “brothers and sisters” in 1:4.

² sn To do so more and more. See 1 Thess 4:1.

NET Notes: 1Th 4:12

¹ tn Grk “that you may live,” continuing the sentence of 4:10b-11.

² tn Or “not be dependent on anyone”; Grk “and have need of nothing,” “of no one.”

NET Notes: 1Th 4:13

¹ tn Grk “ignorant.”

² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

³ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term. This word also occurs in vv. 14 and 15.

NET Notes: 1Th 4:14

¹ tn “we believe that” is understood from the first clause of the verse, which is parallel. Grk “so also God will bring.”

² tn Grk “those who have fallen asleep through Jesus.” It is possible that “through Jesus” describes “bring,” but this gives the unlikely double reference, “through Jesus God will bring them with Jesus.” Instead it describes their “falling sleep,” since through him their death is only sleep and not the threat it once was. Also Christians are those whose total existence – life and death – is in and through and for Christ (1 Cor 8:6).

NET Notes: 1Th 4:15

¹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

NET Notes: 1Th 4:16

¹ tn Neither noun in this phrase (ἐν φωνῇ ἀρχαγγέλου, ejn fwnh ajrcangelou, “with the voice of the archangel”) has the article in keeping with Apollonius’ Canon. Since ἀρχάγγελος (ajrcangelo") is most likely monadic, both nouns are translated as definite in keeping with Apollonius’ Corollary (see ExSyn 250-51).

NET Notes: 1Th 4:17

¹ tc The words οἱ περιλειπόμενοι (Joi perileipomenoi, “[the ones] who are left”) are lacking in F G {0226^vid} ar b as well as a few fathers, but the rest of the textual tradition has the words. Most likely, the Western mss omitted the words because of perceived redundancy with οἱ ζῶντες (Joi zwnte", “[the ones] who are alive”).

² tn Or “snatched up.” The Greek verb ἁρπάζω implies that the action is quick or forceful, so the translation supplied the adverb “suddenly” to make this implicit notion clear.

³ tn Or “simultaneously,” but this meaning does not fit as well in the parallel in 5:10.

Geneva Bible: 1Th 4:1

Furthermore ^{( 1 )} 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 ^{( a )} abound more and more.

^{( 1 )} Various exhortations, the foundation of which is this, to be mindful of those things which they have heard from the apostle.

^{( a )} That you labour to excel more and more, and daily surpass yourselves.

Geneva Bible: 1Th 4:3

^{( 2 )} For this is the will of God, [even] your ^{( b )} sanctification, that ye should abstain from fornication:

^{( 2 )} This is the sum of those things which he delivered to them, to dedicate themselves wholly to God. And he plainly condemns all filthiness through lust, because it is altogether contrary to the will of God.

^{( b )} See (Joh 17:17).

Geneva Bible: 1Th 4:4

^{( 3 )} That every one of you should know how to possess his vessel in sanctification and honour;

^{( 3 )} Another reason, because it defiles the body.

Geneva Bible: 1Th 4:5

^{( 4 )} Not in the lust of concupiscence, even as the Gentiles which know not God:

^{( 4 )} The third, because the saints are distinguished by honesty and purity from those who do not know God.

Geneva Bible: 1Th 4:6

^{( 5 )} 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.

^{( 5 )} Secondly, he reprehends all violent oppression, and immoderate desire, and shows most severely as the Prophet of God, that God will avenge such wickedness.

Geneva Bible: 1Th 4:8

He therefore that ^{( c )} despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.

^{( c )} These commandments which I gave you.

Geneva Bible: 1Th 4:9

^{( 6 )} But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another.

^{( 6 )} Thirdly, he requires a ready mind to every manner of lovingkindness, and exhorts them to profit more and more in that virtue.

Geneva Bible: 1Th 4:11

^{( 7 )} And that ye study to be quiet, ^{( 8 )} and to do your own business, and to work with your own hands, as we commanded you;

^{( 7 )} He condemns unsettled minds, and such as are curious in matters which do not concern them. ^{( 8 )} He rebukes idleness and slothfulness: and whoever is given to these vices, fall into other wickedness, to the great offence of the Church.

Geneva Bible: 1Th 4:13

^{( 9 )} But I would not have you to be ignorant, brethren, ^{( 10 )} concerning them ^{( 11 )} which are asleep, that ye sorrow not, even as others which have no hope.

^{( 9 )} The third part of the epistle, which is mixed in among the former exhortations (which he returns to afterwards), in which he speaks of mourning for the dead, and the manner of the resurrection, and of the latter day.

^{( 10 )} We must take heed that we do not immoderately mourn for the dead, that is, as those do who think that the dead are utterly perished.

^{( 11 )} A confirmation: for death is but a sleep of the body (for he speaks of the faithful) until the Lord comes.

Geneva Bible: 1Th 4:14

^{( 12 )} For if we believe that Jesus died and rose again, even so them also which sleep in ^{( d )} Jesus will God ^{( e )} bring with him.

^{( 12 )} A reason for the confirmation, for seeing that the head is risen, the members also will rise, and that by the power of God.

^{( d )} The dead in Christ, who continue in faith by which they are ingrafted into Christ, even to the last breath.

^{( e )} Will call their bodies out of their graves, and join their souls to them again.

Geneva Bible: 1Th 4:15

^{( 13 )} For this we say unto you by the ^{( f )} word of the Lord, that ^{( g )} we which are alive [and] remain unto the coming of the Lord shall not prevent them which are asleep.

^{( 13 )} The manner of the resurrection will be in this way: the bodies of the dead will be as it were raised out of sleep at the sound of the trumpet of God. Christ himself will descend from heaven. The saints (for he is referring to them) who will then be found alive, together with the dead who will rise, will be taken up into the clouds to meet the Lord, and will be in perpetual glory with him.

^{( f )} In the name of the Lord, as though he himself spoke to you.

^{( g )} He speaks of these things, as though he should be one of those whom the Lord will find alive at his coming, because the time of his coming is uncertain: and therefore every one of us ought to be in such a readiness, as if the Lord were coming at any moment.

Geneva Bible: 1Th 4:16

For the Lord himself shall descend from heaven with a ^{( h )} shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:

^{( h )} The word which the apostle uses here, properly signifies that encouragement which mariners give to one another, when they altogether with one shout put forth their oars and row together.

Geneva Bible: 1Th 4:17

Then we which are alive [and] remain shall be ^{( i )} caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

^{( i )} Suddenly and in the twinkling of an eye.

Commentary -- Verse Range Notes

TSK Synopsis: 1Th 4:1-18

1 He exhorts them to go forward in all manner of godliness;

6 to live holily and justly;

9 to love one another;

11 and quietly to follow their own business;

13 and last of all, to sorrow moderately for the dead.

17 And unto this last exhortation is annexed a brief description of the resurrection, and second coming of Christ to judgment.

Maclaren: 1Th 4:9-18

Small Duties And The Great Hope

But as touching brotherly love, ye need not that I write unto you; for ye yourselves are taught of God to love one another. 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; 11. And that ye study to be quiet, and to do you r own business, and to work with your own hands, as we commanded you; 12. That ye may walk honestly toward them that are without, and that ye may have lack of nothing. 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. 14. For if we believe that Jesus died, and rose again, even so them also which sleep in Jesus will God bring with Him. 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. 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 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. 18. Wherefore comfort one another with these words.'--1 Thess. 4:9-18.

But of the times and the seasons, brethren, ye have no need that I write unto you. 2. For yourselves know perfectly, that the day of the Lord so cometh as a thief in the night.'--1 Thess. 5:1-2.

THIS letter was written immediately on the arrival of Silas and Timothy in Corinth (1 Thess. 3:6, ' even now'), and is all flushed with the gladness of relieved anxiety, and throbs with love. It gains in pathetic interest when we remember that, while writing it, the Apostle was in the thick of his conflict with the Corinthian synagogue. The thought of his Thessalonian converts came to him like a waft of pure, cool air to a heated brow.

The apparent want of connection in the counsels of the two last chapters is probably accounted for by supposing that he takes up, as they occurred to him, the points reported by the two messengers, But we may note that the plain, prosaic duties enjoined in 1 Thess. 4:7-12 lead on to the lofty revelations of the rest of the context without any sense of a gap, just because to Paul the greatest truths had a bearing on the smallest duties, and the vision of future glory was meant to shape the homely details of present work.

I. We Need To Make An Effort To Realise The Startling Novelty Of Love Of The Brethren' When This Letter Was Written.

The ancient world was honeycombed with rents and schisms, scarcely masked by political union. In the midst of a world of selfishness this new faith started up, and by some magic knit warring nationalities and hostile classes and wide diversities of culture and position into a strange whole, transcending all limits of race and language. The conception of brotherhood was new, and the realisation of it in Christian love was still more astonishing. The world wondered; but to the Christians the new affection was, we might almost say, instinctive, so naturally and spontaneously did it fill their hearts.

Paul's graceful way of enjoining it here is no mere pretty compliment. The Thessalonians did not need to be bidden to love the brethren, for such love was a part of their new life, and breathed into their hearts by God Himself. They were drawn together by common relation to Jesus, and driven together by common alienation from the world. Occasions of divergence had not yet risen. The world had not yet taken on a varnish of Christianity. The new bond was still strong in its newness: So, short as had been the time since Paul landed at Neapolis, the golden chain of love bound all the Macedonian Christians together, and all that Paul had to exhort was the strengthening of its links and their tightening.

That fair picture faded soon, but it still remains true that the deeper our love to Jesus, the warmer will be our love to all His lovers. The morning glow may not come back to the prosaic noonday, but love to the brethren remains as an indispensable token of the Christian life. Let us try ourselves thereby.

II. What Have Exhortations To Steady Work To Do With Exhortations To Increasing Love?

Not much, apparently; but may not the link be, Do not suppose that your Christianity is to show itself only in emotions, however sweet; the plain humdrum tasks of a working man's life are quite as noble a field as the exalted heights of brotherly love.' A loving heart is good, but a pair of diligent hands are as good. The juxtaposition of these two commands preaches a lesson which we need quite as much as the Thessalonians did. Possibly, too, as we see more fully in the second Epistle, the new truths, which had cut them from their old anchorage, had set some of them afloat on a sea of unquiet expectation. So much of their old selves had been swept away, that it would be hard for some to settle down to the old routine. That is a common enough experience in all' revivals,' and at Thessalonica it was intensified by speculations about Christ's coming.

The quiet' which Paul would have us cultivate is not only external, but the inward tranquillity of a spirit calm because fixed on God and filled with love. The secret place of the Most High is ever still, and, if we dwell there, our hearts will not be disturbed by any tumults without. To do our own business' is quite a different thing from selfish looking on our own things,' for a great part of our business is to care for others, and nothing dries up sympathy and practical help more surely than a gossiping temper, which is perpetually buzzing about other people's concerns, and knows everybody's circumstances and duties better than its own. This restless generation, whose mental food is so largely the newspaper, with its floods of small-talk about people, be they politicians, ministers, or murderers, sorely needs these precepts. We are all so busy that we have no time for quiet meditation, and so much occupied with trivialities about others that we are strangers to ourselves. Therefore religious life is low in many hearts.

The dignity of manual labour was a new doctrine to preach to Greeks, but Paul lays stress on it repeatedly in his letters to Thessalonica. Apparently most of the converts there were of the labouring class, and some of them needed the lesson of Paul's example as well as his precept. A Christian workman wielding chisel or trowel for Christ's sake will impress them that are without.' Dignity depends, not on the nature, but on the motive, of our work. A servant with this clause makes drudgery divine.' It is permissible to take the opinion of those who are not Christians into account, and to try to show them what good workmen Christ can turn out. It is right, too, to cultivate a spirit of independence, and to prefer a little earned to abundance given as a gift or alms. Perhaps some of the Thessalonians were trying to turn brotherly love to profit, and to live on their richer brethren. Such people infest the Church at all times.

III. With What Ease, Like A Soaring Song-Bird,

The letter rises to the lofty height of the next verses, and how the note becomes more musical, and the style richer, more sonorous and majestic, with the changed subject! From the workshop to the descending Lord and the voice of the trumpet and the rising saints, what a leap, and yet how easily it is made I Happy we if we keep the future glory and the present duty thus side by side, and pass without jar from the one to the other!

The special point which Paul has in view must be kept well in mind. Some of the Thessalonians seem to have been troubled, not by questions about the Resurrection, as the Corinthians afterwards were, but by a curious difficulty, namely, whether the dead saints would not be worse off at Christ's coming than the living, and to that one point Paul addresses himself. These verses are not a general revelation of the course of events at that coming, or of the final condition of the glorified saints, but an answer to the question, What is the relation between the two halves of the Church, the dead and the living, in regard to their participation in Christ's glory when He comes again? The question is answered negatively in 1 Thess. 4:15, positively in 1 Thess. 4:16-17.

But, before considering them, note some other precious lessons taught here. That sweet and consoling designation for the dead, them who sleep in Jesus,' is Christ's gift to sorrowing hearts. No doubt, the idea is found in pagan thinkers, but always with the sad addition, an eternal sleep.' Men called death by that name in despair. The Christian calls it so because he knows that sleep implies continuous existence, repose, consciousness, and awaking. The sleepers are not dead, they will be roused to refreshed activity one day.

We note how emphatically 1 Thess. 4:14. brings out the thought that Jesus died, since He suffered all the bitterness of death, not only in physical torments, but in that awful sense of separation from God which is the true death in death, and that, because He did, the ugly thing wears a softened aspect to believers, and is but sleep. He died that we might never know what the worst sting of death is.

We note further that, in order to bring out the truth of the gracious change which has passed on death physical for His servants, the remarkable expression is used, in 1 Thess. 4:14, fallen asleep through Jesus'; His mediatorial work being the reason for their death becoming sleep. Similarly, it is only in 1 Thess. 4:16 that the bare word dead' is used about them, and there it is needed for emphasis and clearness. When we are thinking of Resurrection we can afford to look death in the face.

We note that Paul here claims to be giving a new revelation made to him directly by Christ. By (or, "in") the word of the Lord' cannot mean less than that. The question arises, in regard to 1 Thess. 4:15, whether Paul expected that the advent would come in his lifetime. It need not startle any if he were proved to have cherished such a mistaken expectation; for Christ Himself taught the disciples that the time of His second coming was a truth reserved, and not included in His gifts to them. But two things may be noted. First, that in the second Epistle, written very soon after this, Paul sets himself to damp down the expectation of the nearness of the advent, and points to a long course of historical development of incipient tendencies which must precede it; and, second, that his language here does not compel the conclusion that he expected to be alive at the second coming. For he is distinguishing between the two classes of the living and the dead, and he naturally puts himself in the class to which, at that time, he and his hearers belonged, without thereby necessarily deciding, or even thinking about, the question whether he and they would or would not belong to that class at the actual time of the advent.

The revelation here reveals much, and leaves much unrevealed. It is perfectly clear on the main point. Negatively, it declares that the sleeping saints lose nothing, and are not anticipated or hindered in any blessedness by the living. Positively, it declares that they precede the living, inasmuch as they rise first'; that is, before the living saints, who do not sleep, but are changed (1 Cor. 15:51), are thus transfigured. Then the two great companies shall unitedly rise to meet the descending Lord; and their unity in Him, and, therefore, their fellowship with one another, shall be eternal

That great hope helps us to bridge the dark gorge of present separation. It leaves unanswered a host of questions which our lonely hearts would fain have cleared up; but it is enough for hope to hold by, and for sorrow to be changed into submission and anticipation. As to the many obscurities that still cling to the future, the meaning and the nature of the accompaniments, the shout, the trumpet, and the like, the way of harmonising the thought that the departed saints attend the descending Lord, with whom they dwell now, with the declaration here that they rise from the earth to meet Him, the question whether these who are thus caught up from earth to meet the Lord in the air come back again with Him to earth,--all these points of curious speculation we may leave. We know enough for comfort, for assurance of the perfect reunion of the saints who sleep in Jesus and of the, living, and of the perfect blessedness of both wings of the great army. We may be content with what is clearly revealed, and be sure that, if what is unrevealed would have been helpful to us, He would have told us. We are to use the revelation for comfort and for stimulus, and we are to remember that times and seasons' are not told us, nor would the knowledge of them profit us.

Paul took for granted that the Thessalonians remembered the Lord's word, which he had, no doubt, told them, that He would come as a thief in the night.' So he discourages a profitless curiosity, and exhorts to a continual vigilance. When He comes, it will be suddenly, and will wake some who live from a sinful sleep with a shock of terror, and the dead from a sweet sleep in Him with a rush of gladness, as in body and spirit they are filled with His life, and raised to share in His triumph.

Sleeping Through Jesus

Them also which sleep in Jesus.'--1 Thess. 4:14.

THAT expression is not unusual, in various forms, in the Apostle's writings. It suggests a very tender and wonderful thought of closeness and union between our Lord and the living dead, so close as that He is, as it were, the atmosphere in which they move, or the house in which they dwell. But, tender and wonderful as the thought is, it is not exactly the Apostle's idea here. For, accurately rendered--and accuracy in regard to Scripture language is not pedantry--the words run, Them which sleep through Jesus.'

Now, that is a strange phrase, and, I suppose, its strangeness is the reason why our translators have softened it down to the more familiar and obvious in Jesus,' We can understand living through Christ, on being sacred through Christ, but what can sleeping through Christ mean? I shall hope to answer the question presently, but, in the meantime, I only wish to point out what the Apostle does say, and to plead for letting him say it, strange though it sounds. For the strange and the difficult phrases of Scripture are like the hard quartz reefs in which gold is, and if we slur them over we are likely to loose the treasure. Let us try if we can find what the gold here may be.

Now, there are only two thoughts that I wish to dwell upon as suggested by these words. One is the softened aspect of death, and of the state of the Christian dead; and the other is the ground or cause of that softened aspect.

I. First, Then, The Softened Aspect Of Death, And Of The State Of The Christian Dead.

It is to Jesus primarily that the New Testament writers owe their use of this gracious emblem of sleep. For, as you remember, the word was twice upon our Lord's lips; once when, over the twelve-years-old maid from whom life had barely ebbed away, He said, She is not dead, but sleepeth'; and once when in regard of the man Lazarus, from whom life had removed further, He said,' Our friend sleepeth, but, I go that I may awake him out of sleep.' But Jesus was not the originator of the expression. You find it in the Old Testament, where the prophet Daniel, speaking of the end of the days and the bodily Resurrection, designates those who share in it as them that sleep in the dust of the earth.' And the Old Testament was not the sole origin of the phrase. For it is too natural, too much in accordance with the visibilities of death, not to have suggested itself to many hearts, and been shrined in many languages Many an inscription of Greek and Roman date speaks of death under this figure; but almost always it is with the added, deepened note of despair, that it is a sleep which knows no waking, but lasts through eternal night.

Now, the Christian thought associated with this emblem is the precise opposite of the pagan one. The pagan heart shrank from naming the ugly thing because it was so ugly. So dark and deep a dread coiled round the man, as he contemplated it, that he sought to drape the dreadfulness in some kind of thin, transparent veil, and to put the buffer of a word between him and its hideousness. But the Christian's motive for the use of the word is the precise opposite. He uses the gentler expression because the thing has become gentler.

It is profoundly significant that throughout the whole of the New Testament the plain, naked word death' is usually applied, not to the physical fact which we ordinarily designate by the name, but to the grim thing of which that physical fact is only the emblem and the parable, viz., the true death which lies in the separation of the soul from God; whilst predominately the New Testament usage calls the physical fact by some other gentler form of expression, because, as I say, the gentleness has enfolded the thing to be designated.

For instance, you find one class of representations which speak of death as being a departing and a being with Christ; or which call it, as one of the apostles does, an exodus,' where it is softened down to be merely a change of environment, a change of locality. Then another class of representations speak of it as putting off this my tabernacle,' or, the dissolution of the earthly house'--where there is a broad, firm line of demarcation drawn between the inhabitant and the habitation, and the thing is softened down to be a mere change of dwelling. Again, another class of expressions speak of it as being an offering,' where the main idea is that of a voluntary surrender, a sacrifice or libation of myself, and my life poured out upon the altar of God. But sweetest, deepest, most appealing to all our hearts, is that emblem of my text, them that sleep.' It is used, if I count rightly, some fourteen times in the Now Testament, and it carries with it large and plain lessons, on which I touch but for a moment. What, then, does this metaphor say to us?

Well, it speaks first of rest. That is not altogether an attractive conception to some of us. If it be taken exclusively it is by no means wholesome. I suppose that the young, and the strong, and the eager, and the ambitious, and the prosperous rather shrink from the notion of their activities being stiffened into slumber. But, dear friends, there are some of us like tired children in a fair, who would fain have done with the weariness, who have made experience of the distractions and bewildering changes, whose backs are stiffened with toil, whose hearts are heavy with loss. And to all of us, in some moods, the prospect of shuffling off this weary coil of responsibilities and duties and tasks and sorrows, and of passing into indisturbance and repose, appeals. I believe, for my part, that, after all, the deepest longing of men--though they search for it through toil and effort--is for repose. As the poet has taught us, there is no joy but calm.' Every heart is weary enough, and heavy laden, and labouring enough, to feel the sweetness of a promise of rest:

Sleep, full of rest from head to foot,Lie still, dry dust, secure of change.'

Yes I but the rest of which our emblem speaks is, as I believe, only applicable to the bodily frame. The word sleep' is a transcript of what sense enlightened by faith sees in that still form, with the folded hands and the quiet face and the closed eyes. But let us remember that this repose, deep and blessed as it is, is not, as some would say, the repose of unconsciousness. I do not believe, and I would have you not believe, that this emblem refers to the vigorous, spiritual life, or that the passage from out of the toil and moil of earth into the calm of the darkness beyond has any power in limiting or suspending the vital force of the man.

Why, the very metaphor itself tells us that the sleeper is not unconscious. He is parted from the outer world, he is unaware of externals. When Stephen knelt below the old wall, and was surrounded by howling fanatics that slew him, one moment he was gashed with stones and tortured, and the next' he fell on sleep.' They might howl, and the stones fly as they would, and he was all unaware of it. Like Jonah sleeping in the hold, what mattered the roaring of the storm to him? But separation from externals does not mean suspense of life or of consciousness, and the slumberer often dreams, and is aware of himself persistently throughout his slumber. Nay! some of his faculties are set at liberty to work more energetically, because his connection with the outer world is for the time suspended.

And so I say that what on the hither side is sleep, on the further side is awaking, and that the complex whole of the condition of the sainted dead may be described with equal truth by either metaphor; they sleep in Jesus'; or, when I awake I shall be satisfied with Thy likeness.'

Scripture, as it seems to me, distinctly carries this limitation of the emblem. For what does it mean when the Apostle says that to depart and to be with Christ is far better? Surely he who thus spoke conceived that these two things were contemporaneous, the departing and the being with Him. And surely he who thus spoke could not have conceived that a millennium-long parenthesis of slumberous unconsciousness was to intervene between the moment of his decease and the moment of his fellowship with Jesus. How could a man prefer that dormant state to the state here, of working for and living with the Lord? Surely, being with Him must mean that we know where we are, and who is our companion.

And what does that text mean: Ye are come unto the spirits of just men made perfect,' unless it means that of these two classes of persons who are thus regarded as brought into living fellowship, each is aware of the other? Does perfecting of the spirit mean the smiting of the spirit into Unconsciousness? Surely not, and surely in view of such words as these, we must recognise the fact that, however limited and imperfect may be the present connection of the disembodied dead, who sleep in Christ, with external things, they know themselves, they know their home and their companion, and they know the blessedness in which they are lapped.

But another thought which is suggested by this emblem is, as I have already said, most certainly the idea of awaking. The pagans said, as indeed one of their poets has it, Suns can sink and return, but for us, when our brief light sinks, there is but one perpetual night of slumber.' The Christian idea of death is, that it is transitory as a sleep in the morning, and sure to end. As St. Augustine says somewhere, Wherefore are they called sleepers, but because in the day of the Lord they will be reawakened?'

And so these are the thoughts, very imperfectly spoken, I know, which spring like flowers from this gracious metaphor them that sleep '-- rest and awaking; rest and consciousness.

II. Note The Ground Of This Softened Aspect.

They sleep through Him.' It is by reason of Christ and His work, and by reason of that alone, that death's darkness is made beautiful, and death's grimness is softened down to this. Now, in order to grasp the full-meaning of such words as these of the Apostle, we must draw a broad distinction between the physical fact of the ending of corporeal life and the mental condition which is associated with it by us. What we call death, if I may so say, is a complex thing--a bodily phenomenon plus conscience, the sense of sin, the certainty of retribution in the dim beyond. And you have to take these elements apart. The former remains, but if the others are removed, the whole has changed its character and is become another thing, and a very little thing.

The mere physical fact is a trifle. Look at it as you see it in the animals; look at it as you see it in men when they actually come to it. In ninety-nine cases out of a hundred it is painless and easy, and men sink into slumber. Strange, is it not, that so small a reality should have power to cast over human life so immense and obscuring a shadow! Why? Because, as the Apostle says, the sting of death is sin,' and if you can take the sting out of it, then there is very little to fear, and it comes down to be an insignificant and transient element in our experience.

Now, the death of Jesus Christ takes away, if I may so say, the nimbus of apprehension and dread arising from conscience and sin, and the forecast of retribution. There is nothing left for us to face except the physical fact, and any rough soldier, with a coarse, red coat upon him, will face that for eighteenpence a day, and think himself well paid. Jesus Christ has abolished death, leaving the mere shell, but taking all the substance out of it. It has become a different thing to men, because in that death of His He has exhausted the bitterness, and has made it possible that we should pass into the shadow, and not fear either conscience or sin or judgment.

In this connection I cannot but notice with what a profound meaning the Apostle, in this very verse, uses the bare, naked word in reference to Him, and the softened one in reference to us. If we believe that Jesus Christ died and rose again, even so them also which sleep.' Ah! yes! He died indeed, bearing all that terror with which men's consciences have invested death. He died indeed, bearing on Himself the sins of the world. He died that no man henceforward need ever die in that same fashion. His death makes our deaths sleep, and His Resurrection makes our sleep calmly certain of a waking.

So, dear brethren, I would not have you ignorant concerning them which are asleep, that ye sorrow not even as others which have no hope.' And I would have you to remember that, whilst Christ by His work has made it possible that the terror may pass away, and death may be softened and minimised into slumber, it will not be so with you--unless you are joined to Him, and by trust in the power of His death and the overflowing might of His Resurrection, have made sure that what He has passed through, you will pass through, and where He is, and what He is, you will be also.

Two men die by one railway accident, sitting side by side upon one seat, smashed in one collision. But though the outward fact is the same about each, the reality of their deaths is infinitely different. The one falls asleep through Jesus, in Jesus; the other dies indeed, and the death of his body is only a feeble shadow of the death of his spirit. Do you knit yourself to the Life, which is Christ, and then he that believeth on Me shall never die.'

MHCC: 1Th 4:1-8

To abide in the faith of the gospel is not enough, we must abound in the work of faith. The rule according to which all ought to walk and act, is the commandments given by the Lord Jesus Christ. Sanctification, in the renewal of their souls under the influences of the Holy Spirit, and attention to appointed duties, constituted the will of God respecting them. In aspiring after this renewal of the soul unto holiness, strict restraint must be put upon the appetites and senses of the body, and on the thoughts and inclinations of the will, which lead to wrong uses of them. The Lord calls none into his family to live unholy lives, but that they may be taught and enabled to walk before him in holiness. Some make light of the precepts of holiness, because they hear them from men; but they are God's commands, and to break them is to despise God.

MHCC: 1Th 4:9-12

We should notice in others what is good, to their praise, that we may engage them to abound therein more and more. All who are savingly taught of God, are taught to love one another. The teaching of the Spirit exceeds the teachings of men; and men's teaching is vain and useless, unless God teach. Those remarkable for this or any other grace, need to increase therein, as well as to persevere to the end. It is very desirable to have a calm and quiet temper, and to be of a peaceable and quiet behaviour. Satan is busy to trouble us; and we have in our hearts what disposes us to be unquiet; therefore let us study to be quiet. Those who are busy-bodies, meddling in other men's matters, have little quiet in their own minds, and cause great disturbances among their neighbours. They seldom mind the other exhortation, to be diligent in their own calling, to work with their own hands. Christianity does not take us from the work and duty of our particular callings, but teaches us to be diligent therein. People often by slothfulness reduce themselves to great straits, and are liable to many wants; while such as are diligent in their own business, earn their own bread, and have great pleasure in so doing.

MHCC: 1Th 4:13-18

Here is comfort for the relations and friends of those who die in the Lord. Grief for the death of friends is lawful; we may weep for our own loss, though it may be their gain. Christianity does not forbid, and grace does not do away, our natural affections. Yet we must not be excessive in our sorrows; this is too much like those who have no hope of a better life. Death is an unknown thing, and we know little about the state after death; yet the doctrines of the resurrection and the second coming of Christ, are a remedy against the fear of death, and undue sorrow for the death of our Christian friends; and of these doctrines we have full assurance. It will be some happiness that all the saints shall meet, and remain together for ever; but the principal happiness of heaven is to be with the Lord, to see him, live with him, and enjoy him for ever. We should support one another in times of sorrow; not deaden one another's spirits, or weaken one another's hands. And this may be done by the many lessons to be learned from the resurrection of the dead, and the second coming of Christ. What! comfort a man by telling him he is going to appear before the judgment-seat of God! Who can feel comfort from those words? That man alone with whose spirit the Spirit of God bears witness that his sins are blotted out, and the thoughts of whose heart are purified by the Holy Spirit, so that he can love God, and worthily magnify his name. We are not in a safe state unless it is thus with us, or we are desiring to be so.

Matthew Henry: 1Th 4:1-8

Here we have,

I. An exhortation to abound in holiness, to abound more and more in that which is good, 1Th 4:1, 1Th 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 (1Pe 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 (1Th 4:3), by which we are to understand all uncleanness whatsoever, either in a married or unmarried state. Adultery is of course included, though fornication is particularly mentioned. And other sorts of uncleanness are also forbidden, of which it is a shame even to speak, though they are done by too many in secret. All that is contrary to chastity in heart, speech, and behaviour, is contrary to the command of God in the decalogue, and contrary to that holiness which the gospel requires.

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

Matthew Henry: 1Th 4:9-12

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, 1Th 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, 1Th 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, 1Th 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, 1Th 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, 1Th 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, 1Th 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 to religion when the professors of it are of meek and quiet spirits, diligent to do their own business, and not busy-bodies in other men's matters. (2.) We shall live comfortably, and have lack of nothing, 1Th 4:12. People often by their slothfulness bring themselves into narrow circumstances, and reduce themselves to great straits, and are liable to many wants, when such as are diligent in their own business live comfortably and have lack of nothing. They are not burdensome to their friends, nor scandalous to strangers. They earn their own bread, and have the greatest pleasure in so doing.

Matthew Henry: 1Th 4:13-18

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, 1Th 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, 1Th 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, 1Th 4:13. They have fallen asleep in Christ, 1Co 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, 1Th 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, 1Th 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, 1Th 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, 1Co 15:18, 1Co 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 (1Th 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 (1Th 4:16): The Lord himself shall descend from heaven with a shout. He ascended into heaven after his resurrection, and passed through these material heavens into the third heaven, which must retain him till the restitution of all things; and then he will come again, and appear in his glory. He will descend from heaven into this our air, 1Th 4:17. The appearance will be with pomp and power, with a shout - the shout of a king, and the power and authority of a mighty king and conqueror, with the voice of the archangel; an innumerable company of angels will attend him. Perhaps one, as general of those hosts of the Lord, will give notice of his approach, and the glorious appearance of this great Redeemer and Judge will be proclaimed and ushered in by the trump of God. For the trumpet shall sound, and this will awaken those that sleep in the dust of the earth, and will summon all the world to appear. For, (2.) The dead shall be raised: The dead in Christ shall rise first (1Th 4:16), before those who are found alive at Christ's coming shall be changed; and so it appears that those who shall then be found alive shall not prevent those that are asleep, 1Th 4:15. The first care of the Redeemer in that day will be about his dead saints; he will raise them before the great change passes on those that shall be found alive: so that those who did not sleep in death will have no greater privilege or joy at that day than those who fell asleep in Jesus. (3.) Those that shall be found alive will then be changed. They shall be caught up together with them in the clouds, to meet the Lord in the air, 1Th 4:17. At, or immediately before, this rapture into the clouds, those who are alive will undergo a mighty change, which will be equivalent to dying. This change is so mysterious that we cannot comprehend it: we know little or nothing of it, 1Co 15:51. Only, in the general, this mortal must put on immortality, and these bodies will be made fit to inherit the kingdom of God, which flesh and blood in its present state are not capable of. This change will be in a moment, in the twinkling of an eye (1Co 15:52), in the very instant, or not long after the raising up of those that sleep in Jesus. And those who are raised, and thus changed, shall meet together in the clouds, and there meet with their Lord, to congratulate him on his coming, to receive the crown of glory he will then bestow upon them, and to be assessors with him in judgment, approving and applauding the sentence he will then pass upon the prince of the power of the air, and all the wicked, who shall be doomed to destruction with the devil and his angels. (4.) Here is the bliss of the saints at that day: they shall be ever with the Lord, 1Th 4:17. It will be some part of their felicity that all the saints shall meet together, and remain together for ever; but the principal happiness of heaven is this, to be with the Lord, to see him, live with him, and enjoy him, for ever. This should comfort the saints upon the death of their friends, that, although death has made a separation, yet their souls and bodies will meet again; we and they shall meet together again: we and they shall meet together again: we and they with all the saints shall meet our Lord, and be with him for ever, no more to be separated wither from him or from one another for ever. And the apostle would have us comfort one another with these words, 1Th 4:18. We should endeavour to support one another in times of sorrow, not deaden one another's spirits, nor weaken one another's hands, but should comfort one another; and this may be done by serious consideration and discourse on the many good lessons to be learned from the doctrine of the resurrection of the dead, the second coming of Christ, and the glory of the saints in that day.

Barclay: 1Th 4:1-8

It may seem strange that Paul should go to such lengths to inculcate sexual purity in a Christian congregation; but two things have to be remembered. First, the Thessalonians had only newly come into the Christian faith and they had come from a society in which chastity was an unknown virtue; they were still in the midst of such a society and the infection of it was playing upon them all the time. It would be exceedingly difficult for them to unlearn what they had for all their lives accepted as natural. Second, there never was an age in history when marriage vows were so disregarded and divorce so disastrously easy. The phrase which we have translated "that each of you should possess his own body in consecration and in honour" could be translated, "that each of you may possess his own wife in consecration and in honour."

Amongst the Jews marriage was theoretically held in the highest esteem. It was said that a Jew must die rather than commit murder, idolatry or adultery. But, in fact, divorce was tragically easy. The Deuteronomic law laid it down that a man could divorce his wife if he found "some uncleanness" or "some matter of shame" in her. The difficulty was in defining what was a "matter of shame." The stricter Rabbis confined that to adultery alone; but there was a laxer teaching which widened its scope to include matters like spoiling the dinner by putting too much salt in the food; going about in public with her head uncovered; talking with men in the streets; speaking disrespectfully of her husband's parents in his presence; being a brawling woman (which was defined as a woman whose voice could be heard in the next house). It was only to be expected that the laxer view prevailed.

In Rome for the first five hundred and twenty years of the Republic there had not been a single divorce; but now under the Empire, as it has been put, divorce was a matter of caprice. As Seneca said, "Women were married to be divorced and divorced to be married." In Rome the years were identified by the names of the consuls; but it was said that fashionable ladies identified the years by the names of their husbands. Juvenal quotes an instance of a woman who had eight husbands in five years. Morality was dead.

In Greece immorality had always been quite blatant. Long ago Demosthenes had written: "We keep prostitutes for pleasure; we keep mistresses for the day-to-day needs of the body; we keep wives for the begetting of children and for the faithful guardianship of our homes." So long as a man supported his wife and family there was no shame whatsoever in extra-marital relationships.

It was to men and women who had come out of a society like that that Paul wrote this paragraph. What may seem to many the merest commonplace of Christian living was to them startlingly new. One thing Christianity did was to lay down a completely new code in regard to the relationship of men and women; it is the champion of purity and the guardian of the home. This can not be affirmed too plainly in our own day which again has seen a pronounced shift in standards of sexual behaviour.

In a book entitled What I Believe, a symposium of the basic beliefs of a selection of well-known men and women, Kingsley Martin writes: "Once women are emancipated and begin to earn their own living and are able to decide for themselves whether or not they have children, marriage customs are inevitably revised. 'Contraception,' a well-known economist once said to me, 'is the most important event since the discovery of fire.' Basically he was right, for it fundamentally alters the relations of the sexes, on which family life is built. The result in our day is a new sexual code; the old 'morality' which winked at male promiscuity but punished female infidelity with a life-time of disgrace, or even, in some puritanical cultures, with a cruel death, has disappeared. The new code tends to make it the accepted thing that men and women can live together as they will, but to demand marriage of them if they decide to have children."

The new morality is only the old immorality brought up-to-date. There is a clamant necessity in Britain, as there was in Thessalonica, to place before men and women the uncompromising demands of Christian morality, "for God did not call us to impurity but to consecration."

Barclay: 1Th 4:9-12

This passage begins with praise but it ends in warning; and with the warning we come to the immediate situation behind the letter. Paul urged the Thessalonians to keep calm, to mind their own business and to go on working with their hands. The preaching of the Second Coming had produced an odd and awkward situation in Thessalonica. Many of the Thessalonians had given up their daily work and were standing about in excited groups, upsetting themselves and everybody else, while they waited for the Second Coming to arrive. Ordinary life had been disrupted; the problem of making a living had been abandoned; and Paul's advice was preeminently practical.

(i) He told them, in effect, that the best way in which Jesus Christ could come upon them was that he should find them quietly, efficiently and diligently doing their daily job. Principal Rainy used to say, "Today I must lecture; tomorrow I must attend a committee meeting; on Sunday I must preach; some day I must die. Well then, let us do as well as we can each thing as it comes to us." The thought that Christ will some day come, that life as we know it will end, is not a reason for stopping work; it is a reason for working all the harder and more faithfully. It is not hysterical and useless waiting but quiet and useful work which will be a man's passport to the Kingdom.

(ii) He told them that, whatever happened, they must commend Christianity to the outsider by the diligence and the beauty of their lives. To go on as they were doing, to allow their so-called Christianity to turn them into useless citizens, was simply to bring Christianity into discredit. Paul here touched on a tremendous truth. A tree is known by its fruits; and a religion is known by the kind of men it produces. The only way to demonstrate that Christianity is the best of all faiths is to show that it produces the best of all men. When we Christians show that our Christianity makes us better workmen, truer friends, kinder men and women, then we are really preaching. The outside world may never come into church to hear a sermon but it sees us every day outside church; and it is our lives which must be the sermons to win men for Christ.

(iii) He told them that they must aim at independence and never become spongers on charity. The effect of the conduct of the Thessalonians was that others had to support them. There is a certain paradox in Christianity. It is the Christian's duty to help others, for many, through no fault of their own, cannot attain that independence; but it is also the Christian's duty to help himself. There will be in the Christian a lovely charity which delights to give and a proud independence which seems to take so long as his own two hands can supply his needs.

Barclay: 1Th 4:13-18

The idea of the Second Coming had brought another problem to the people of Thessalonica. They were expecting it very soon; they fully expected to be themselves alive when it came but they were worried about those Christians who had died. They could not be sure that those who had already died would share the glory of that day which was so soon to come. Paul's answer is that there will be one glory for those who have died and those who survive.

He tells them that they must not sorrow as those who have no hope. In face of death the pagan world stood in despair. They met it with grim resignation and bleak hopelessness. Aeschylus wrote, "Once a man dies there is no resurrection." Theocritus wrote, "There is hope for those who are alive, but those who have died are without hope." Catullus wrote, "When once our brief light sets, there is one perpetual night through which we must sleep." On their tombstones grim epitaphs were carved. "I was not; I became; I am not; I care not." One of the most pathetic papyrus letters that has come down to us is a letter of sympathy which runs like this. "Irene to Taonnophris and Philo, good comfort. I was as sorry and wept over the departed one as I wept for Didymas. And all things whatsoever were fitting, I did, and all mine, Epaphroditus and Thermouthion and Philion and Apollonius and Plantas. But nevertheless against such things one can do nothing. Therefore comfort ye one another."

Paul lays down a great principle. The man who has lived and died in Christ is still in Christ even in death and will rise in him. Between Christ and the man who loves him there is a relationship which nothing can break, a relationship which overpasses death. Because Christ died and rose again, so the man who is one with Christ will rise again.

The picture Paul draws of the day when Christ will come is poetry, an attempt to describe what is indescribable. At the Second Coming Christ will descend from heaven to earth. He will utter the word of command and thereupon the voice of an archangel and the trumpet of God will waken the dead, then the dead and the living alike will be caught up in the chariots of the clouds to meet Christ; and thereafter they will be forever with their Lord. We are not meant to take with crude and insensitive literalism what is a seer's vision. It is not the details which are important. What is important is that in life and in death the Christian is in Christ and that is a union which nothing can break.

Constable: 1Th 4:1-12

A. Christian living 4:1-12

Paul used the opportunity this epistle afforded him to give his readers basic instruction concerning Christian living. He did this to promote their maturation in Christ and to guard them from error (cf. 3:10).

Constable: 1Th 4:1-2

1. Continued growth 4:1-2

In this last major section of the epistle, introduced by "Finally," Paul urged his readers to continue walking (behaving day by day) as the missionaries had instructed them (cf. Gal. 5:25). They needed to "excel still more." The highest motive is to "please God" by a life of obedience to His "commandments." These express His will and chart a safe course for the Christian by leading him or her safely to the goal of spiritual maturity. "To walk and please God" means "to walk so as to please God" (cf. 2:4, 15).

Constable: 1Th 4:3-8

2. Sexual purity 4:3-8

This section opens and closes with explicit references to the will of God.

4:3-5 The will of God for the Christian is clear. Positively it is sanctification, namely a life set apart from sin unto God. Negatively it involves abstinence (self-denial) from all kinds of sexual behavior that is outside the prescribed will of God including adultery, premarital sex, homosexuality, etc. Rather than participating in these acts the believer should learn how to control his or her body and its passions in sanctification and with honor. We should not behave lustfully as Gentiles who do not have special revelation of God and His will. The Greeks practiced sexual immorality commonly and even incorporated it into their religious practices.

"Chastity is not the whole of sanctification, but it is an important element in it . . ."⁶⁶

Another less probable interpretation of "possess his own vessel" (v. 4) sees the vessel as the wife of the addressee.⁶⁷ This view takes ktasthai ("possess") as "acquire," its normal meaning, and skeuos ("vessel") as "wife."⁶⁸ Loosely interpreted Paul then meant that men were to live with their wives in a way that would not strain their marital relationship (cf. 1 Pet. 3:7). However, Paul used skeuos of one's own body elsewhere (Rom. 9:22-23; 2 Cor. 4:7; cf. 1 Sam. 21:5), and ktasthai can refer to one's treatment of himself or herself as well as one's wife.

4:6 Sexual immorality is wrong not only because it transgresses the will of God, but because it injures the partner in sex. It brings God's judgment down on two people, not just one, and it defrauds the partner of God's blessing. Paul probably had the Lord's future judgement of believers in view rather than His present discipline (cf. 2:19; 3:13; 1 Cor. 3:10-17).

4:7 The general principle the Thessalonians were to keep in mind was that God's purpose for all Christians is not impurity but purity. It is a life set apart from sin unto holiness.

4:8 To reject these exhortations amounted to rejecting God, not just the Apostle Paul. Lest someone think that this standard is impossibly high, Paul reminded his readers that God has given His Holy Spirit to all believers to enable us to do God's will (cf. Gal. 5:22-23).

"While Paul deals with sexual immorality in other letters, most notably 1 Cor. 6:12-20, nowhere does he employ such coercive language to enforce proper Christian conduct. The serious and even threatening tone of vv. 6-8 suggests very strongly that Paul was dealing with a problem that had actually emerged in the community at Thessalonica and that he viewed with considerable concern."⁶⁹

Constable: 1Th 4:9-12

3. Brotherly love 4:9-12

4:9 Whereas the previous exhortation to avoid sexual immorality is a negative prohibition, this one is a positive encouragement. The Thessalonians needed instruction from Paul concerning their sexual behavior. However, God Himself had taught them by His Spirit to love one another (cf. Gal. 5:22).

4:10 Paul's words were only encouragements to maintain the loving behavior that they had learned and had manifested already.⁷⁰ His readers demonstrated brotherly love by reaching out to other needy Christians who lived in their province. They did respond to this charge and reached out still farther. This is clear from 2 Corinthians 8:1-5.

4:11 Three aspects of behavior demonstrate love for others. First, a person who leads a restful rather than a frantic life avoids disturbing the lives of others. He or she also enjoys life more himself or herself. Second, one who tends to his own affairs does not meddle in the business of others. Third, the person who works to provide for his or her own needs and the needs of his family does not put a burden on others to support him or her. Greek culture degraded manual labor, but Christianity together with Judaism viewed it as an honorable pursuit.⁷¹

". . . it was not Paul's intent that the church disrupt society or overthrow governments. Rather, he encouraged Christians to be good citizens and exemplary members of their families and of their society but to do so in a manner consistent with the teachings of Christ. Only in this sense was the Pauline gospel intended to change society. It set out to change the individuals who made up society while awaiting that climactic event when the power of God would truly change the world forever."⁷²

4:12 Such behavior not only results in the Christian meeting his or her own needs, but it meets with the approval and admiration of non-believers who observe him or her.

Constable: 1Th 4:13-18

B. The Rapture 4:13-18

Paul next turned to another subject on which his readers needed instruction in view of their newness in Christ (cf. 3:10). He outlined the immediate hope of his readers. He did this to explain that those of their number who had died, or would die in Christ, would share in His glory with those who were living when He returned. This pericope deals with the relation of their dead brethren to Christ's return.

The time of the Rapture has been a matter of disagreement among conservative interpreters. Some believe it will take place before the Tribulation (pretribulationists). Others believe that it will take place after the Tribulation (posttribulationists). Others conclude that it will take place during the Tribulation (midtribulationists). Still others hold that the Lord will catch away only some Christians, not all (partial rapturists). What does 1 Thessalonians 4:13-18 reveal about the time of the Rapture? How do advocates of the various schools of interpretation cited interpret these verses? Because 1 Thessalonians 4 and 5 are "probably the most important passages dealing with the Rapture"⁷³ I want to examine them carefully.

I believe it is fair to say that more pretribulationists base their belief that the Rapture will occur before the Tribulation on 1 Thessalonians 4 than on any other one passage of Scripture. This passage also contains more detail about the Rapture than any other one. It has major significance. All conservative interpreters agree that the translation of living Christians and the resurrection of dead Christians will take place at the same time. On this issue there is agreement regardless of when the Rapture will occur in relation to the Tribulation.

4:13 Paul wrote that to be uninformed about the future as a Christian is not good, even though some in our day say that eschatology is unimportant. Those "asleep" are the dead in Christ (cf. Mark 5:39; John 11:11). The ancients commonly used "sleep" as a euphemism for "death" (e.g., 1 Kings 2:10).⁷⁴ Knowing the future of believers who have died gives hope in the midst of grief. Paul did not deny that the death of a believer brings grief to his or her loved ones (cf. John 11:35). Nevertheless he insisted that Christians need not grieve as those who have no hope grieve.

"The risen Lord robbed death of its sting and horror for the believer and has transformed it into sleep for those in Christ."⁷⁵

Pretribulationists and posttribulationists agree that the Thessalonian believers were grieving for two reasons. They grieved because their loved ones had died and because they thought the resurrection of dead Christians would take place after the Rapture. Pretribulationists believe the Thessalonians erroneously thought this resurrection would follow the Tribulation. Some posttribulationists believe the Thessalonians incorrectly thought that this resurrection would take place at the end of the Millennium.⁷⁶ Both of these conclusions rest on the interpretation of other passages that indicate the time of the Rapture. It was not the resurrection as such that disturbed the Thessalonians but the fact that they might not see their departed brethren for a long time that did. Specifically it was the fact that their dead fellow Christians might not participate in the Rapture with them that upset them. They apparently thought that one had to be alive to participate in the Rapture.⁷⁷

4:14 We could translate "If," "Since." This word introduces a first class condition in the Greek text, which in this case is a condition true to reality. The death and resurrection of Christ are among the best attested facts of history.⁷⁸ Furthermore the Scriptures predicted these events before they occurred. Therefore we can be equally certain that the events of the Rapture, which Paul predicted here, will also happen. Paul told his readers that God would bring the spirits of Christians who had died back with Jesus when He returned for the saints still living on earth. Notice that it is only those who have died "in Jesus" (saints "in Christ," i.e., Christians as contrasted with all the saved of all ages) who will accompany our Lord.⁷⁹

Pretribulationists identify this return of Christ with the Rapture that, we say, will occur before the Tribulation. Posttribulationists contend that this return of Christ (the Rapture) will occur at the end of the Tribulation just before the second coming of Christ.

4:15 Paul further stressed the truth of his teaching (cf. v. 14a) by explaining that it was a revelation from the Lord, not just his opinion. Paul expected to be in the company of the living when Christ returned. He believed in an imminent Rapture. The "coming" (Gr. parousia, lit. "appearing") of Christ is his appearing in the clouds (cf. Acts 1:11). It is not His second coming, the coming at which time He will remain on the earth, set up His earthly kingdom, and reign for 1, 000 years (cf. Rev. 19:11-21). The differences in the descriptions of these comings present them as separate events (cf. Matt. 24:30-31 and 1 Thess. 4:15-17).

Some posttribulationists have asserted that the "word of the Lord" referred to in this verse is what Jesus taught in the Olivet Discourse (Matt. 24:30-31; Luke 17:34-35). That was His revelation concerning His second coming that they believe will follow the Rapture immediately.⁸⁰ Pretribulationists, on the other hand, believe "the word of the Lord" is not a reference to what Jesus taught in the Olivet Discourse. Most pretribulationists see no reference to the Rapture in the Olivet Discourse. We take "the word of the Lord" as referring to revelation Jesus gave Paul that the Gospels do not record, as did Ladd⁸¹ and Gundry,⁸² both posttribulationists. In short, we cannot identify "the word of the Lord" certainly with Jesus' teaching concerning His second coming recorded in the Gospels.

This leads to another question. Are there any prophesied events that must take place before the Rapture occurs? Posttribulationists say there are, namely the events of the Tribulation and preparations for the second coming of Christ (Matt. 24; Rev. 4-18). Pretribulationists say there are no events that God predicted would take place before the translation of the saints in the passages that speak of that translation (i.e., the Rapture).

The fact that the living will have no advantage over the dead when Christ returns makes excessive sorrow for dead Christians, beyond the sorrow connected with their dying, unjustified.

4:16 A supernatural announcement will precede the Lord Jesus' return for His own. People will hear a shout, an angelic voice, and a trumpet blast. Probably believers will hear them if not all people living on the earth. These may be three descriptions of one event or three separate events. It appears that these three events will take place literally (cf. Acts 1:9; 1 Cor. 15:52). In any case, God will herald the return of Christ from heaven. Note that only the dead "in Christ" experience resurrection. That is, God will reunite their resurrected, glorified bodies with their spirits (1 Cor. 15:35-58).

Many posttribulationists identify this trumpet blast with the one that will announce Christ's second coming (Matt. 24:31) or with one of the trumpet blasts that heralds judgments coming on the world in the Tribulation (Rev. 8:2, 7, 8, 10, 12; 9:1, 13; 11:15). Pretribulationists believe this must be a different trumpet blast since the Rapture will precede the Tribulation.⁸³ One's interpretation of this event will rest on when he or she believes the Rapture will take place relative to the Tribulation.⁸⁴

4:17 Then God will catch up the saints alive on the earth into the air and unite us forever with Christ. The word in the Latin Vulgate translated "caught up" is rapturo from which the term "Rapture" comes.⁸⁵ Living saints will experience translation (their bodies will become immortal), and saints who have died will experience resurrection with immortal bodies. Both kinds of Christians will meet (Gr. apantesis, cf. Matt. 25:6; Acts 28:15) in the air with Christ with whom we will remain never to experience separation from Him.⁸⁶ Old Testament believers will evidently experience resurrection at the end of the Tribulation (Dan. 12:1-13; Isa. 26:13-19).⁸⁷ Probably Paul included himself in the living group because he believed that the Lord's return was imminent. He set an example of expectancy for the church of all ages.⁸⁸

Why will God snatch Christians up into the clouds to meet the Lord in the air? Pretribulationists answer that we will go with Christ to heaven where we will abide with Him in the place He has prepared for us there (John 14:1-3). We will receive our rewards at the judgment seat of Christ (2 Cor. 5:10) and await our return with Him at His second coming (Rev. 19:14). Posttribulationists respond that Christ never actually returns to the earth in such a view. He has to change direction and return to heaven immediately. This seems unnatural to them. Pretribulationists say this is not unusual in view of what Jesus said about His coming to take His bride, the church, to His Father's house (John 14:3).

Posttribulationists say God will snatch Christians up to meet Christ in the air to join Him as He proceeds to the earth to set up His kingdom.⁸⁹ Pretribulationists point out that it is even more unnatural for Christians to change direction and return to earth immediately than it is for Christ to change direction and return to heaven (cf. John 14:1-3).

"A meeting in the air is pointless unless the saints continue on to heaven with the Lord who has come out to meet them."⁹⁰

Most amillennialists affirm that this catching up will result in Christians going to heaven, not returning to the earth, as the following quotation shows.

"Those who meet the Lord in the air (the space between the earth and the heavens in Jewish cosmology) are caught up in a heavenly ascent by the clouds without any indication that they then return to earth."⁹¹

Posttribulationists reply that since the Scriptures elsewhere present the Rapture as taking place at the end of the Tribulation it must be Christians who change direction in mid-air rather than Christ.

Are there any other passages of Scripture that clarify when this translation of living saints will occur? Both pretribulationists and posttribulationists agree that this event will happen at the same time as a resurrection of believers from the dead (vv. 14-17; cf. 1 Cor. 15:51-52). However we disagree about what resurrection is in view. Some posttribulationists identify this resurrection with one that will take place at Christ's second coming.⁹² Some of them hold that this resurrection is "the first resurrection" (Rev. 20:5) and that no resurrection will precede this one, specifically one before the Tribulation.⁹³ However, pretribulationists point out that there has already been at least one resurrection, namely Christ's. Consequently "first" must not mean the first ever but first in relation to others, probably the first of the two mentioned in Revelation 20:5-14. This "first resurrection" evidently refers to a resurrection of believers that will take place at the end of the Tribulation. The second resurrection, the resurrection of unbelievers, will occur at the end of the Millennium. This interpretation opens the possibility for another resurrection of believers before the Tribulation.

Marvin Rosenthal offered a unique interpretation that he called the "pre-wrath Rapture."⁹⁴ He believed that the only time when God will pour out His wrath on the world will be the last quarter, rather than the last half, of Daniel's seventieth week (Dan. 9:24-27). He equated this 21-month long period with the day of the Lord (Joel 2:1-2).⁹⁵

Most premillennialists have understood the day of the Lord to describe the whole seventieth week (seven years) plus the messianic (millennial) kingdom.⁹⁶ We view the whole seven-year Tribulation as a period of the outpouring of divine wrath (Jer. 30:7; Dan. 12:1).⁹⁷

"Just as each day of creation and the Jewish day consisted of two phases--a time of darkness (evening') followed by a time of light (day') [Gen. 1:4-6]--so the future Day of the Lord will consist of two phases, a period of darkness (judgment) followed by a period of light (divine rule and blessing)."⁹⁸

A representative amillennial explanation of this passage is as follows.

"Although an attempt has been made here [in his commentary] to organize the details of vv. 16f. into a reasonably coherent picture of the events of the end, it must be acknowledged that Paul was probably not interested in giving us a literal description. His goal was to reassure the Thessalonians that their fellow Christians who had died would participate on equal terms with them in the salvation experience accompanying the parousia of the Lord."⁹⁹

4:18 The hope of being reunited with saints who have died and, what is more important, with Christ gives believers a hope that we can and should use to comfort one another when loved ones die.

"Paul's central point [in vv. 13-18] is that Christians who have died are in no way behind those who are alive at the Lord's coming, since the dead will actually rise first; then, we will all go together to meet the Lord in the air."¹⁰⁰

Both pretribulationists and posttribulationists agree that the revelation Paul just gave is a comfort to believers. The hope of translation before death that Paul revealed is greater than the hope of resurrection after death that the Thessalonians had held. Will this translation occur before the Tribulation or after it? Pretribulationists say it will occur before. Consequently we have a very comforting hope. Not only may our translation precede our death, but it will also precede the Tribulation. Furthermore it may take place at any moment. Posttribulationists say our hope consists only in the possibility of our being translated before we die. We may have to go through the Tribulation. Therefore the Rapture is not imminent.

"The hope of a rapture occurring after a literal great tribulation would be small comfort to those in this situation [i.e., in mourning for loved ones who have died]."¹⁰¹

". . . although the church has gone through periods of great persecution in the past and undoubtedly may go through greater and even more intense persecutions before Christ returns, nevertheless, the view of a posttribulational rapture is impossible for the simple reason that it makes meaningless the very argument that Paul was presenting in the Thessalonian letters. Paul was arguing for the imminence of Christ's return. This is to be the major source of comfort for suffering believers. If Christ will not come until after the great tribulation (that is, a special period of unusual and intense suffering still in the future), then the return of the Lord is not imminent and tribulation rather than deliverance is what we must anticipate."¹⁰²

I prefer the pretribulational explanation of verses 13-18 for the following reasons. The passage pictures the Rapture as an imminent event, but it is not if the Tribulation must come first. Second, Christians are not destined to experience the outpouring of God's wrath (1:10; 5:9-10). Third, the prospect of an imminent Rapture is a much greater comfort than the prospect of a posttribulational Rapture, and Paul revealed this information to provide comfort. Fourth, there is no mention of the Tribulation in the passage, but that would be appropriate and reasonable if it will precede the Rapture.¹⁰³

A comparison of verses 13-18 with John 14:1-3 shows that they refer to the same event.

John 14:1-3		1 Thessalonians 4:13-18
trouble	verse 1	sorrow	verse 13
believe	verse 1	believe	verse 14
God, me	verse 1	Jesus, God	verse 14
told you	verse 2	say to you	verse 15
come again	verse 3	coming of the Lord	verse 15
receive you	verse 3	caught up	verse 17
to myself	verse 3	to meet the Lord	verse 17
be where I am	verse 3	ever be with the Lord	verse 17

A similar comparison of 1 Thessalonians 4 and Revelation 19, which describes the second coming of Christ, reveals that these two chapters must describe different events.¹⁰⁴

1 Thessalonians 4	Revelation 19
Only the righteous are in the picture.	Only the wicked.
The dead are raised to life.	The living go to death.
The saints ascend to meet the Lord.	Saints descend with the Lord.
They are the guests at the marriage supper of the Lamb.	They constitute the supper of the great God.
They are forever with the Lord.	The leaders and all their followers are cast into the lake of fire.

College: 1Th 4:1-18

1 THESSALONIANS 4

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

A. EXHORTATION CONCERNING CHRISTIAN LIVING (4:1-12)

1. To Continue in Current Behavior (4:1-2)

¹ Finally, brothers, we instructed you how to live in order to please God, as in fact you are living. Now we ask you and urge you in the Lord Jesus to do this more and more. ² For you know what instructions we gave you by the authority of the Lord Jesus.

Paul's explanation of his absence and the visit of Silas and Timothy, woven together as it was with many deliberate words of reminder and example, reaches its climax with the thanksgiving of 3:11-13. The subject matter then shifts to what might be seen as the more explicitly instructional or hortatory section of the letter. Up to this point the demands of Paul's message have been largely indirect: reminders of who the readers are and what they have received as Christians, explanations of Paul's behavior emphasizing his faithfulness as a Christian messenger and implying that his example be followed, interpretation of the readers' persecution in light of the gospel and God's judgment, and so forth. From here, though, Paul will address the readers directly, urging them to think and behave according to the gospel which they have already received.

In a very real sense, every point which Paul makes in this section is a reiteration or elaboration of some aspect of Christian teaching which the Thessalonians already know. And so Paul begins the section by making this very point. His words of exhortation are a reminder to live according to the instruction which they have already received, to grow according to the pattern of life that is already theirs. Such growth is exactly what he has prayed for in 3:11-13.

The need for such reminders is clear to anyone who has tried to live as a Christian, but it seems to be especially acute for the Thessalonian believers. Much of what Paul offers in this section counters directly the influences of the Thessalonians' pagan neighbors and habits of their own former lifestyle. Paul's concern apparently stems from the very real possibility that, few in number and subject to persecution, these believers would succumb to the pressure to return to their old way of life. Combined with this danger is the threat of despair or complacency that can come through a failure to appreciate the promise of the Lord's return.

The fact that Paul's letter was written after Timothy had delivered a firsthand report about the Thessalonians' positive progress in the gospel (3:6) may suggest that while the church as a whole had remained faithful, some specific problems in these areas had arisen. That impression is reinforced by the language of 4:13 and more particularly by the fact that in 2 Thessalonians Paul will repeat in much stronger terms the earlier warnings about idleness (4:11-12; 2 Thess 3:6-15). Whatever the situation as he writes, however, Paul provides a vital admonition: in thinking and behavior the readers must resist the pressure of their culture in order to flourish in the truth that they have embraced in the gospel.

4:1 Finally, brothers, we instructed you how to live in order to please God, as in fact you are living. Now we ask you and urge you in the Lord Jesus to do this more and more.

As in Phil 3:1, "finally" (loipovn, loipon ) signals not so much the end of the letter as a shift in discussion. Here Paul announces the basic subject matter to follow: faithfulness and growth according to Christian teaching under divine authority. To this end he will both "ask" (ejrwtavw, erôtaô) and "urge" (parakalevw, parakaleô, cf. 2:3, 12; 3:2, 7). The two verbs are found together in other Greek literature and may represent a commonly used phrase; together they suggest an earnest, vigorous exhortation.

Several terms come together here to emphasize this concept. The Greek text joins v. 1 to the preceding discussion with the particle ou ( oun ), normally translated as "therefore" but omitted by the NIV. The particle suggests that the instruction to follow is a consequence of the preceding discussion, a concept that is underlined in the verse by the repetition of several key phrases and concepts from ch. 1-3.

One of the most obvious of these is the address "brothers," occurring for the seventh time in 1 Thessalonians (1:4; 2:1, 9, 14, 17; 3:7; cf. 3:2), which stresses the relationship which the Thessalonians have to each other (cf. 4:9-10) and to Paul and the other missionaries through Christ. The foundation of that relationship and its implications are emphasized with the phrase "in the Lord Jesus." Though this could be taken in an instrumental sense ("we ask and urge you by [the authority of] the Lord Jesus"), it is more consistent with Paul's use of similar phrases elsewhere to understand it as referring to the union between Christ and his people. Because Christians are in solidarity with Christ as those who have died and been raised with him (Rom 6:1-14), living according to that union is their natural obligation. In particular Paul offers the exhortation "in the Lord Jesus," stressing the divine authority to which those united with him must submit.

Likewise, the goal of their lives is "to please God," a concept which Paul has introduced previously (2:4, 15). Understanding their new, harmonious relationship with God (cf. 1:4, 9-10), the Thessalonians now seek to fulfill his will in their behavior, just as Paul has set the example for them. "To live in order to please God" is therefore not merely the performance of an occasional duty but a transformation of lifestyle: both the infinitives "to live" and "to please" are in the Greek present tense, indicating a continuing action. And both depend on the verb dei' ( dei ), which expresses obligation, literally, "how it is necessary for you to live in order to please God."

For the readers this lifestyle has already taken root. Paul has already written that they have turned "to serve the living and true God" (1:9) and have "received the word of God" (2:13). The NIV's "we instructed you" is literally "you received from us" (the verb paralambavnw [paralambanô] is the same one found in 2:13; see comments there), indicating particularly their hearing and taking to heart the oral teaching about Christian behavior which Paul and his associates had delivered when the church was first established in Thessalonica. Such teaching was probably based largely on the teaching of Jesus (see comments on v. 2 below), so the fact that Paul exhorts "in the Lord Jesus" may be doubly fitting here. Consistent with that teaching, the readers already live in a way that pleases God as the word of God is "at work" in them (2:13). What remains is for their lives to come into closer conformity with what they have received, literally that they would "abound more" (perisseuvw, perisseuô; cf. 3:12) in the way that they live in the Lord.

4:2 For you know what instructions we gave you by the authority of the Lord Jesus.

For emphasis Paul now reiterates the passing remark of v. 1 that the Thessalonians had already received these instructions when Paul was with them. The repetition will serve to encourage them in their struggle and, particularly in 4:13-5:11, to clarify previous teaching. Also repeated for emphasis are the concepts of obligation and authority. "Instructions" translates paraggeliva ( parangelia ), a word which indicates more specifically commands or orders. "By the authority of the Lord Jesus" is literally "through the Lord Jesus," probably referring to teachings delivered by Jesus to the apostles, material which probably constituted the core of instruction for new converts in the early church even before the gospels were written. The teaching of this section can largely be paralleled with material in the gospels, suggesting that here, as in some other contexts (e.g., Rom 12:14; 13:8-10; 14:14; 15:3; 1 Cor 7:10; 9:14; 11:23-24; 1 Cor 13:2; Phil 2:6-11), Paul consciously alluded to the life and teaching of Jesus in such a way that presumed his readers' familiarity with it. The name "Jesus" here and in v. 1 may well point in this direction also, since it belongs to the Lord in his incarnation as a person of history. The NIV's rendering, "by the authority of the Lord Jesus," takes some liberties which may obscure the connection to Jesus' ministry, but it legitimately stresses another aspect of Paul's expression: as in v. 1, "Lord" is an appropriate title, indicating Jesus' divine sovereignty from which these obligations come.

This repeated emphasis on Christ's authority brings an important focus to Paul's exhortation. In v. 1 Paul uses terms for his own actions which suggest the urgent persuasion of people free to make a choice: he "ask[s] and urge[s]." Such language recognizes the responsibility of the readers to exercise their own will as they respond to Paul's words. But the ultimate source of Paul's instruction is the sovereign Lord; he has supreme authority and so commands obedience from all. In effect Paul offers an urgent appeal for the readers to continue to do what is finally an absolute moral obligation.

2. To Remain Sexually Pure (4:3-8)

³ It is God's will that you should be sanctified: that you should avoid sexual immorality; ⁴ that each of you should learn to control his own body ^a in a way that is holy and honorable, ⁵ not in passionate lust like the heathen, who do not know God; ⁶ and that in this matter no one should wrong his brother or take advantage of him. The Lord will punish men for all such sins, as we have already told you and warned you. ⁷ For God did not call us to be impure, but to live a holy life. ⁸ Therefore, he who rejects this instruction does not reject man but God, who gives you his Holy Spirit.

^a 4 Or learn to live with his own wife ; or learn to acquire a wife

Sexual morality in the Greco-Roman world was markedly lax. While marriage was widely upheld as a cultural ideal, sexual fidelity within marriage was not necessarily expected. Husbands might with impunity seek the company of a mistress, concubine or prostitute; the role of the wife was to manage the household and provide legitimate children. The situation was intensified by the presence in various places of religious cults which encouraged the engaging of temple prostitutes as an act of worship. The cults of Dionysus and the Cabirus, both well established in Thessalonica, made use of phallic images and often involved drunken sexual carousing. Judaism, on the other hand, unequivocally regarded sexual activity as belonging only in the context of faithful marriage. While in practice the ideal was undoubtedly violated, among Jews strong social strictures stood against premarital or extramarital sex.

Paul's discussion of this issue reflects the Gentile cultural setting assumed from 1:9-10. He bases his discussion of sexuality directly on the concept of knowing God truly. Discipline in sexual matters is not for Paul merely a matter of doing what is best for oneself but of recognizing God's will and his power to enforce it. Immorality therefore represents deliberate ignorance of God and the nature of his call, leaving one subject to God's judgment. As a secondary but still vital point, Paul also stresses that sexual immorality amounts to a deception of one's brothers and sisters in Christ and so violates the bond which unites the church. Altogether, Paul's words are a powerful warning against a powerful temptation.

Paul's teaching in this section has a remarkably foreign accent for modern or postmodern civilization. The individualistic and relativistic worldviews which permeate our time argue that sexual behavior is private and cannot be restricted by any standard other than the individual's desires and those of the "partner." But Paul begins with the idea that Christians belong to the God who created and redeemed them with a particular purpose and who will judge them accordingly, and that through that relationship they also are bound to one another for mutual love and self-sacrificial service. Paul puts this basis for his specific behavioral instructions at the forefront of this entire section, for it was just as foreign to the Greco-Roman culture as it is to our own.

4:3 It is God's will that you should be sanctified:

This verse is the beginning of a long sentence, ending in v. 6, in which Paul sets forth both the boundaries for the Christian's sexual behavior and the reasons for those boundaries. The sentence begins by stressing that these instructions are God's will. The syntax highlights this idea: literally the sentence begins, "This is the will of God: your sanctification." Simply stated, the concept of sanctification (aJgiasmov", hagiasmos ) is to be made holy or treated as holy. In the biblical setting the concept of holiness begins with the holiness of God. God is holy because he is "other," transcendent and distinct from his creation (Isa 6:3). But in the Old Testament the people of God are also referred to as "holy" (Deut 7:6; 14:2, 21; Ps 31:23; 37:28; 50:5).

This implies first that they belong to God and so are distinct and separate from others who are not his. But it also carries with it an obligation that they live in a way that is distinct from their surroundings and expresses their status as God's distinct and beloved possession (Lev 11:44-45; 19:2; 20:7). It is here that the specific concept of sanctification, being made holy, belongs. With this term Paul reminds the readers that because they belong to God, their lives are to reflect that fact as they resist the sexual temptations of the pagan culture that surrounds them, expressing by their discipline and faithfulness the purpose which God had for human sexuality (cf. Gen 2:24).

that you should avoid sexual immorality;

Paul expresses that purpose with two infinitive phrases in vv. 3-4. The first expresses in negative terms what sanctified sexual behavior is, namely avoiding sexual immorality entirely. Paul uses here the broadest and most common term in the New Testament for sexual sin, porneiva ( porneia ). In contexts like this one which imply no specific focus, this term refers to any sexual activity before or outside of marriage, including premarital or extramarital sex and homosexual activity. "Avoid" translates ajpevcomai ( apechomai ), which when used in this sense in the New Testament indicates abstaining entirely from something one used to engage in (1 Thess 5:22; Acts 15:20, 29; 1 Tim 4:3; 1 Pet 2:11).

4:4 that each of you should learn to control his own body in a way that is holy and honorable,

The second infinitive of purpose appears here, expressing the positive aspect of Christian teaching on sexuality. This Paul sums up with the two descriptive terms at the end of the verse.

"Holy" translates hagiasmos , rendered "sanctification" in v. 3. Paul's implication is that Christian sexual behavior should express that the Christian belongs to God. His concept is probably stated most clearly in 1 Cor 6:15-20, where he asserts that in sexual intercourse one is joined to one's partner in a way that transcends the physical. Sexual contact outside marriage, therefore, violates the union that the Christian has with the Lord (1 Cor 6:17). Consequently, chastity and fidelity are vivid and necessary expressions of the reality that believers are "in Christ," that the Holy Spirit lives in them, and that they are God's distinct and eternal possession, his "holy" people.

The second term, "honorable," indicates that in the context of marriage sexual relations are to be treated as something profoundly valuable, as one's spouse is treated with the deepest respect and sensitivity. Both terms express Paul's reverence for the foundational concept of Gen 2:24 that marriage, including its sexual component, is an integral part of God's intention for humanity in creation (cf. 1 Cor 6:16). Hence, to behave in any other way is a denial of true knowledge of God, as Paul will state explicitly in the next verse.

Because of the central importance of the two modifiers at the end of the verse, the difficulty in determining the specific sense of the first part of the verse has less impact than it might otherwise. But one interpretation does appear to be more likely, clarifying Paul's point further. As reflected in the NIV's marginal translations, the difficulty comes in understanding what Paul means by toÉ eJautou' skeu'o" ktavsqai ( to heautou skeuos ktasthai ), literally, "to possess his own vessel."

One possibility is that "vessel" here is used as a figure of speech for a wife. It appears that in some Jewish literature wives were sometimes referred to figuratively as vessels, particularly in their roles as sexual partners. 1 Pet 3:7 may reflect this usage. In this case "to possess" may mean "to acquire," a specific sense in which this verb is commonly used, so that Paul would refer to the taking of a wife in marriage. This specific sense appears unlikely in the context, however, since sanctification and honor in marrying a wife would address only one aspect of the broader issue of sexual morality that Paul discusses.

Another alternative is to take "to possess" as a figurative expression for sexual relations in marriage or more broadly for married life generally. This interpretation has the advantage of fitting the context's comprehensive discussion of sexual morality. But both of these possibilities necessitate taking "vessel" in a sense which is clearly attested only in Jewish documents, while this text appears specifically to address Gentile Christians, who are not likely to be familiar with a distinctly Jewish expression.

It is more likely, therefore, that "vessel" should be taken in another sense, as a euphemism for the male sexual organ. This use of skeu'o" ( skeuos ) is attested in both Jewish and pagan Greek literature. "To possess" in this case would have the specific sense of "to have power over," a meaning attested elsewhere for this verb. This interpretation yields a sense that is consistent with the larger context: it states in concrete terms that Christians should govern all their sexual behavior in keeping with their standing as God's people. Furthermore, as Karl Donfried has pointed out, this sense would directly counter the Dionysian cult's use of phallic images, familiar to the Thessalonians. The effect is to express vividly the replacement of the culturally established behavior based on selfish indulgence and power with a new kind of behavior based on holiness and honor. Because this last interpretation is most consistent with the language, culture and context, it appears to be most likely. The NIV text follows this interpretation, using "body" as a euphemism in English dynamically equivalent to "vessel."

4:5 not in passionate lust like the heathen, who do not know God;

Further defining the holiness and honor that characterize Christian sexual behavior and driving home the sharp distinction between the old life and the new, Paul here contrasts the pagan attitude toward sexuality with the Christian approach just described. "Passionate lust" translates a Greek expression which literally reads "passion of lust." The combination of expressions suggests a powerful desire focused on the gratification of the self. Such a mindset, Paul says, is contrary to the true knowledge of God characteristic of his people. "Heathen" here translates the Greek e[qnh (ethnç), more commonly translated "nations" or "Gentiles." But here the term is used not to signal any national or ethnic status but to indicate those who do not know God because they have not entered into a relationship with him through his covenant. It appears, as has been noted above, that Paul addresses mostly Gentile Christians in this section. So the implicit contrast is important. As Christians, these Gentiles have ceased to be "Gentiles" in the sense of being outside of God's covenant (cf. Gal 3:26-29; Eph 2:11-13). They are now members of his covenant people, the Israel of fulfillment, those "in Christ," namely, the church.

"Passionate lust" is symptomatic of ignorance of God in at least two important ways. As discussed above, it first of all betrays ignorance of God's intention for human sexuality as expressed in creation. Paul makes clear elsewhere that sexual immorality, like idolatry, reflects the repression of divine revelation available through creation even apart from the Scriptures (Rom 1:18-32, especially vv. 26-27). Secondly, and more broadly, merely to seek self-gratification in sex is to deny the imperative of self-sacrificial service for others which lies at the very core of the gospel. As the one who did not come to be served but to serve to the point of giving his life for others, Jesus reveals God as seeking always to benefit his people, not himself (Phil 2:5-11; Mark 10:45). Pursuing "holiness and honor" and avoiding "passionate lust" are therefore expressed not only by confining sexual relations to marriage but also by acting within marriage for the service of one's spouse rather than oneself.

Notably, Jesus himself indicated that the desire to gratify the self by exercising power over others in any sphere is characteristic of "Gentiles" (Mark 10:42). The mention of "Gentiles" here may, therefore, indicate a deliberate echo of Jesus' teaching as the Thessalonians had learned it from Paul (cf. vv. 1-2, 6).

4:6 and that in this matter no one should wrong his brother or take advantage of him.

Though some commentators have concluded that Paul shifts subjects from sexual to business ethics or general behavior in this verse, there is little to indicate such a shift. The NIV's translation, which indicates a continuation of the previous discussion, is almost certainly correct; tw/' pravgmati (tô pragmati) most naturally signifies the "matter" under discussion, not "business" or "any matter" (AV). As the previous verse views the basis for Christian sexual ethics from a vertical perspective, so here Paul addresses the horizontal aspect. Sexual immorality not only violates the Christian's bond with the Lord but also with fellow believers.

Paul uses two verbs with similar meanings to emphasize this point. "Wrong" translates uJperbaivnw ( hyperbainô), which specifically indicates going beyond the prescribed boundaries and, as used here, causing injury to another. "Take advantage" represents pleonektevw (pleonekteô), suggesting the attempt to gain something for oneself at the expense of another, "to cheat," in other words. Both verbs are in the Greek present tense, indicating continuing action; they therefore point to a continual doing of harm through sexual immorality.

"Brother" here almost certainly points to other Christians, reflecting Paul's particular concern for the effect of immorality on the unity and integrity of the church. But it is probably used generically to refer to either men or women (hence the NRSV's "brother or sister"). In light of the statement of v. 5, Paul's point probably includes the idea that by engaging in sexual immorality, motivated by the self-centered desire for gratification, one violates the sacred boundaries of the partner's integrity and wrongfully takes from the partner something for selfish gain. Also cheated are the present or future spouses of both persons engaged in immorality because by the immoral act the exclusive bond of marriage is violated.

The Lord will punish men for all such sins, as we have already told you and warned you.

If immorality indeed involves the offenses noted in vv. 5-6a, then its wrong must be declared in divine judgment. To that subject Paul now turns. Literally he writes here, "because God is the one who brings justice concerning all these things." Though immorality committed in secret may escape the notice of all but its participants, God brings to light that which is secret (Eph 5:8-14) in a judgment that is sure and final. The idea that sexual behavior is entirely a private matter, that it can be treated casually or that immorality has no victims or consequences is entirely incompatible with the existence of a just and almighty God who both establishes the standards of morality and brings retribution when the standards are disobeyed.

Again Paul draws attention to the fact that the Thessalonians had already received this moral teaching as a part of their initial instruction as Christian converts. Two verbs are used together to emphasize this point: proei'pon ( proeipon ), meaning simply "to say beforehand," and diamartuvromai ( diamartyromai ), emphasizing a solemn, serious warning. The fact that Paul has repeated this already-received injunction at the length and with the firm rhetoric found here is indicative of the seriousness of the issue.

4:7 For God did not call us to be impure, but to live a holy life.

The reality of God's judgment set forth in v. 6 should not be taken so much as a threat to the readers as a reminder of how they are to live as God's people. God has "call[ed]" them, a concept which in Paul's use indicates not only that God has brought to them the message of salvation but also that they have responded to it with faith (cf. 1:4-6, 9-10). Holiness is therefore one part of that faithful response. But the great significance of their call is in the one who issues it, namely God himself. To have been called by God obliges the readers to live "worthy" of the call (cf. 2:12), to put into practice the will of the one who issued the call.

The call was not for ajkaqarsiva ( akatharsia ), "impurity," a term commonly used in the New Testament for sexual sin, suggesting especially that it defiles its participants, making them unusable for sacred purposes. "A holy life" is again hagiasmos , "sanctification," repeated from vv. 3-4. Here is the objective of God's call: that his people would reflect his own holiness and so be fitting and suitable as his servants and people. They are ultimately motivated, then, not so much by a fear of judgment as by the implications of judgment. The reality that God judges sexual sin reminds them that their identity as God's possession compels an entirely different kind of behavior. Having been saved from sin and judgment by God's grace, they no longer want to have anything to do with anything associated with God's wrath (cf. 1:10).

4:8 Therefore, he who rejects this instruction does not reject man but God,

A strong inferential particle, toigarou'n, ( toigaroun , "therefore") introduces this verse, firmly indicating that this conclusion follows necessarily and inevitably from the preceding discussion. The standards of sexual purity are not merely matters of individual interpretation, coming from Paul's human judgment (ajnqrwpon [anthrôpon, "man"] indicates "human" generically here rather than males specifically), or of cultural differences, coming from Jewish culture in contrast to Greek. These instructions are indeed delivered by a human agent, but he is an agent of God, and apostle who represents the one who sends him and speaks with the sender's authority. The nature of God himself, his intention expressed in creation and special revelation, and his relationship to his people demand the sexual purity that Paul has described. Rejection of this teaching therefore cannot be taken lightly; there is no room for opinion in such matters. Paul uses the present tense for the verbs translated "reject," indicating the continuing rejection of the teaching through a sinful lifestyle and the consequent continuing rejection of God. In essence, then, the one who lives immorally lives in a state of hostility to God.

who gives you his Holy Spirit.

To drive home this point further, Paul again appeals to one of the blessings received by the Thessalonians. The Spirit of God given them in their conversion is the Holy Spirit, the one who sets them apart from others and enables them to grow in holiness of life. To continue in immorality is therefore to treat God's inestimable gift with contempt, denying the very purpose for which God gives the gift. Again, the verb "gives" is in the Greek present tense, probably pointing to the fact that God gives the Holy Spirit continually to abide in the lives of believers and so continually to produce holy living.

The language of this statement is similar to several statements of Jesus in the Gospels (Mark 9:37 and parallels; Matt 10:40; Luke 10:16; John 12:44; 13:20). This similarity may indicate that Paul is deliberately echoing these statements to remind the Thessalonians of the teaching which they had already received (see comments on v. 2 above).

This warning about rejecting the teaching on sexual morality may indicate that some in the Thessalonian church had done just that. On the other hand, in addressing the Corinthian church on the same subject, Paul left no doubt that he was aware of specific instances of immorality, denouncing them precisely and unequivocally (1 Cor 5:1-13, especially vv. 1-2). This warning, then, may be prompted not by immoral behavior already in the church but by the strong potential for it in the environment of Thessalonica.

3. To Exercise Brotherly Love (4:9-10)

⁹ Now about brotherly love we do not need to write to you, for you yourselves have been taught by God to love each other. ¹⁰ And in fact, you do love all the brothers throughout Macedonia. Yet we urge you, brothers, to do so more and more.

The tone of this exhortation is markedly different from that of the preceding section. Here Paul's confidence in the readers is unmistakable. Again noting that this responsibility stems from God himself and has already been received by the Thessalonians, Paul offers a brief reminder, encouraging the readers to grow in the behavior that they have already shown.

Paul alluded to the Thessalonians' love as one of their three cardinal virtues in the initial thanksgiving section (1:3). The centrality of such love in the Christian life is expressed, of course, in all parts of the New Testament. The supreme importance of love, rather than any specific issue or problem related to the Thessalonians' behavior, is the likely reason for Paul's including this discussion.

4:9 Now about brotherly love we do not need to write to you, for you yourselves have been taught by God to love each other.

"Now about," translating the Greek periÉ dev ( peri de ), because it is paralleled in 1 Cor 7:1, has been taken by some as an indication that Paul is now replying to a letter delivered by Timothy from the Thessalonians. The rather general tone of the instructions which follow suggest, however, that there was no such letter. The expression is most likely an ordinary transition to a new subject.

That subject is named with the term filadelfiva ( philadelphia , "brotherly love"), which prior to the New Testament was used almost exclusively of love between blood relatives. Its use here emphasizes the relationship among Christians created by their kinship in Christ. It implies first of all that Christians recognize the common bond of their shared relationship with God, which in turn motivates them to care for one another as the closest of family members. Paul's habitual use of "brothers" to address the readers (1:4; 2:1, 9, 14, 17; 3:2, 7; 4:1, 13; 5:1, 4, 12, 14, 25; cf. 4:6, 10; 5:26, 27) and his previous discussion of his own affection for them (2:6b-12; 2:17-3:10) are aspects of his expression of this reality. This love is based on a common relationship and is mutually shared among the believers, but it goes beyond merely reciprocal affection. The familiar term ajgapavw (agapaô), used in the New Testament for self-sacrificial love regardless of the unworthiness of the object, is also used here to refer to the love between Christians.

Such love has been "taught by God" (a term found only here in the New Testament) specifically in the gospel itself, which is above all the demonstration of the true nature of God's self-giving love. Reconciled to God through his love and so drawn into a relationship with brothers and sisters in Christ, Christians must exercise the same kind of love to one another as an indispensable consequence. No wonder, then, that Paul reminds readers of this central imperative in all of his letters (e.g., Rom 13:9-10; 1 Cor 13:1-14:1; 2 Cor 2:8; Gal 5:22; Eph 5:2; Phil 2:2; Col 3:14; 2 Thess 3:5; 1 Tim 1:5; 2 Tim 2:22; Titus 2:2; Phlm 9). No wonder also that the divine teaching of love through the gospel is paralleled by God's Spirit distributing it to the hearts of believers (Rom 5:5; cf. Gal 5:22). And no wonder that Paul says here that he has no need to write on this subject: this supreme obligation was at the heart of Paul's face-to-face instruction and has been at the heart of the readers' Christian experience ever since. In line with all of these considerations is the tense of the verb "to love" in this verse: it is present, emphasizing continuing, constant love.

4:10 And in fact, you do love all the brothers throughout Macedonia.

What Paul has just described as an obligation is here expressed as a reality. The readers put God's love into practice: the verb poievw (poieô, "do") used here suggests that their love is expressed in action, and the tense is again present, indicating a continuing action. Their love is not confined to those in their immediate circle but includes fellow Christians outside Thessalonica. These observations indicate that the Thessalonian Christians were already actively communicating and sharing with other churches in Philippi, Berea, and perhaps elsewhere, exercising the universal love of God beyond the boundaries of convenience (cf. Acts 11:27-30).

Yet we urge you, brothers, to do so more and more.

Paul's exhortation is to grow in this practice of love. "To do so more and more" translates the Greek phrase periseuvein ma'llon ( perisseuein mallon ), literally "to abound more." The implication is that already their love abounds, but grounded in the love of God, it must continue to grow without limits. Such growth would include practicing love more consistently, more widely, at greater cost, and through the specific behaviors described in vv. 11-12.

4. To Lead a Quiet, Honest Life (4:11-12)

¹¹ Make it your ambition to lead a quiet life, to mind your own business and to work with your hands, just as we told you, ¹² so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody.

The division of the text at this point, reflected in the verse numbering and in the NIV's paragraph break as well as in the outline of this commentary, is somewhat misleading. A distinct element of Paul's exhortation appears here, dealing with Christian behavior in society, especially economic society. But the sentence structure of the Greek text indicates that Paul conceives of this subject as a continuation of the preceding instructions. Verses 11-12 are grammatically dependent on v. 10, presenting additional objects of the verb translated "urge." In essence, then, Paul presents the responsibilities of tranquil citizenship and honest labor as expressions of genuine Christian love, specifically because they remove burdens from others and remove obstacles that might prevent nonbelievers from coming to faith. Such behavior was a part of his own expression of love when he ministered in Thessalonica (2:6b-12).

Diligent labor was held in high esteem by Greco-Roman society. Philosophers of various schools counseled their students to adopt behavior similar to what Paul describes here. Some have argued, in fact, that Paul offers these instructions merely because they represented the respected morality of the time. However, this conclusion can be maintained only if 2 Thessalonians is not an authentic letter of Paul reflecting the situation in the Thessalonian church (cf. the introduction to 2 Thessalonians below), for there a similar exhortation is given but with much greater intensity (2 Thess 3:6-15). But if 2 Thessalonians is authentic, the most reasonable conclusion is that Paul was already aware of an incipient problem with idleness and troublemaking in the church.

Why such a problem arose is difficult to say. In light of the eschatological emphasis of these letters, some interpreters have proposed that certain Thessalonian Christians may have stopped working because they expected that Christ would return very soon. This exhortation does immediately precede the eschatological discussion (4:13-5:11), which is in turn followed by another about idleness (5:14). However, because Paul directly connects to the eschatological teaching of both letters to other issues, we can have no certainty that the idleness stemmed from eschatological misunderstanding. Another alternative is that some may have taken unnecessary advantage of other Christians' generous sharing of material things by quitting their work. Though this reconstruction has the strength of a connection to the immediate context (vv. 9-10), it also can be regarded as no more than a possibility. Human nature is such that some in the Thessalonian church may have abandoned responsible labor without any specifically identifiable cause.

4:11 Make it your ambition

"Make it your ambition" translates filotimevomai ( philotimeomai ), used only by Paul in the New Testament (Rom 15:20; 2 Cor 5:9). Originally the verb meant to consider something an honor or to aspire to something, but in the first century it was commonly used in a less specific sense of striving after something. At the same time, the term was used commonly in honorary decrees to mean "to act with public spirit." Though Paul may mean no more imply no more than earnest pursuit here, the emphasis of the rest of the statement on what might be called public virtues might indicate that he uses the verb in this last sense.

to lead a quiet life, to mind your own business and to work with your hands,

As the NIV clearly indicates, this ambition has three objects. "To lead a quiet life" translates hJsucavzw (hçsychazô), implying behavior that does not cause disturbance or conflict. Perhaps mindful of the conflict naturally engendered by the preaching of the gospel, no less in Thessalonica than elsewhere (cf. Acts 17:5-9), Paul enjoins quietness in part as a means of showing that Christianity is not the socially subversive teaching which some perceived it to be (cf. v. 12). As his own behavior had shown the truth of the gospel (2:1-12), so the readers' must also.

But more than the public image of Christianity is at stake, since the practice of Christian love has peace, not conflict, as its objective (cf. 1:1; 5:23). "To mind your own business" translates a Greek expression which implies both negatively that one would not interfere in the affairs of others and positively that one would be responsible for his or her own material support. Idleness is the opposite of what Paul instructs here, since it gives ample opportunity for interference in others' lives (cf. 2 Thess 3:11; 1 Tim 1:13) and refuses self-support. While the responsibility of Christian love includes sharing with those who have need, it also demands that those who can care for themselves should do so.

Again, Paul's own example is paramount here, for he supported himself in Thessalonica even though he could have lived by his converts' gifts (cf. 2:9; 2 Thess 3:7-10; 1 Cor 9:1-18). The exhortation for the readers to work with their hands elaborates the positive aspect of the previous instruction, reflecting the fact that most employment in the ancient world involved manual labor or skilled handcrafts.

just as we told you,

None of these instructions were new to the Thessalonians. "We told" represents paraggevllw (parangellô), which implies not merely instruction but command (cf. 4:2). The lifestyle that Paul commands here is the same that he had commanded before (2:12) and the same that he lived among them.

4:12 so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody.

Paul here indicates a twofold purpose for his threefold exhortation in v. 11. While the NIV's translation here does not follow the Greek text literally, it nevertheless represents an accurate interpretive rendering of the Paul's sense. More literally the text may be rendered, "so that you may walk respectably for outsiders and may have need of nothing." The first purpose focuses on the impact of the church's behavior on the larger world, implying a style of life that will earn the respect even of those who do not share the Christians' moral outlook (cf. Rom 13:13). It is, of course, impossible for Christians not to find themselves in conflict with the unbelieving world at some points (cf. 2:13-16). But at the least they should not provide any unnecessary basis for accusation or scorn (cf. 1 Pet 2:12, 15, 20; 3:13-17; 4:12-16). And more than that, their exemplary public behavior should provide the occasion to share the gospel with unbelievers (1 Pet 3:15). Their labor should likewise provide sufficient means to meet their own needs, freeing their fellow Christians from unnecessary burdens. Both verbs in this verse, appearing in the present tense, stress continuing action.

B. EXHORTATION CONCERNING THE LORD'S RETURN (4:13-5:11)

Eschatology, or the doctrine of the last things, has been a constant, underlying refrain to this point in 1 Thessalonians (1:10; 2:12, 16, 19; 3:13). In this section it becomes explicit. Apparently some misunderstanding had arisen in the Thessalonian church about Paul's eschatological teaching. Specifically it appears that some did not yet understand the implications of Christ's resurrection and coming for believers who had died. More generally it seems that the church had not thoroughly grasped the implications of Christ's coming for day-to-day Christian behavior and attitudes.

This section focuses on these specific problems, clarifying and reiterating the core of teaching which Paul had already given orally to the Thessalonian Christians. Throughout the discussion, Paul's emphasis is not merely on eschatology as a fascinating aspect of Christian teaching but on its implications for the practice of Christianity. In this respect this section is a part of the direct exhortation which began in 4:1 rather than a distinct unit of its own. Paul's purpose is not to satisfy curiosity about the exact events which accompany Christ's return or the exact nature of life in eternity but to remind the readers that their promised future life in Christ has a radical effect on their already-realized present life in Christ. Proper interpretation of this section must therefore focus on the impact of Paul's words on the Christian experience, not on speculation about issues which the apostle does not address.

1. The Dead in Christ and the Lord's Return (4:13-18)

¹³ Brothers, we do not want you to be ignorant about those who fall asleep, or to grieve like the rest of men, who have no hope. ¹⁴ We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in him. ¹⁵ According to the Lord's own word, we tell you that we who are still alive, who are left till the coming of the Lord, will certainly not precede those who have fallen asleep. ¹⁶ For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. ¹⁷ After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. ¹⁸ Therefore encourage each other with these words.

The Thessalonian Christians appear to have particularly misunderstood what the coming of Christ meant for those believers who had already died. Possible sources for this misunderstanding are not hard to imagine. One contributing factor could be the distinctive Christian teaching on the resurrection. In Jewish teaching prior to Jesus the resurrection is something that takes place at the end of history. But in the Christian gospel, and especially in Paul's letters, Jesus' resurrection shifts the temporal orientation of the resurrection. Jesus is raised not when history ends but as it continues. That resurrection means that those who are united with Christ are raised with him, experiencing from their baptism onward the new life of eternity even while they live in the present world (cf. Rom 6:3-4). It also guarantees that at the end of this present world, which occurs when Christ returns, they will be raised to live in the new world of the age to come (1 Cor 15:20, 23-26). Thus, the resurrection is for believers both an experience already accomplished at their conversion and something yet to be experienced when Christ returns.

For the readers, many of whom were Gentiles (cf. 1:9) unfamiliar with the concept of the resurrection (cf. Acts 17:18, 31-32), the details and implications of this teaching must have been difficult to grasp. But even Jewish Christians probably had trouble making the shift to thinking of the resurrection as something both present and future. It may well be that the Thessalonians understood that they had already been raised with Christ but did not comprehend the concept of a future resurrection with its implications. Or they may have simply thought that Christ's resurrection is the only resurrection in God's plan. Such belief could easily have caused discouragement and despair if a brother or sister in Christ had died since Paul left. As that death ruptured the fellowship of the church, misunderstanding about the resurrection would have left those who were alive with no hope of being restored to the one who was dead. Furthermore, if Paul had taught that all believers would greet the Lord at his return, a death in the church without a resurrection to come would throw the truth of Paul's teaching into question.

Other reconstructions are also possible. Some argue that the Thessalonians believed merely that the dead would not participate in the parousia or would not have the same blessed experience as those who will be alive. However, it is difficult to believe that this alone would cause them to grieve like those without hope (v. 13). Joseph Plevnik has argued that the Thessalonians believed, with many Jews, that for a person to be taken up from earth to heaven (v. 17), that person must be alive. They understood that at Christ's return the living would be taken up but had mistakenly concluded that the dead could have no part in this. Though this reconstruction does justice to much of the language of this section, it neglects the indications, noted below, that Paul also implies that the dead are present with Christ prior to his return. The best hypothesis remains a more essential misunderstanding of the resurrection stemming from the shift in thinking demanded by this doctrine.

This passage, then, emphasizes that at the coming of Christ those who have died in Christ will suffer no disadvantage. Theirs is no second-class experience: they will be present with the Lord at his coming and experience all of eternity with him. Furthermore, those who grieve the death of a fellow Christian have the assurance that God's people will all be reunited in his presence at Christ's return. The purpose of God to unite all those who belong to him in eternal fellowship with him and each other will in no way be frustrated by death!

The question is often raised as to whether the teaching of this passage and of 1 Cor 15 on the future resurrection can be reconciled with Paul's teaching on life after death in 2 Cor 5:1-10 or Phil 1:20-23. In those latter passages he speaks of what appears to be a conscious life in the Lord's presence immediately after the death of the individual.

A variety of approaches have been taken to reconciling these passages. Some have argued that Paul's thinking changed between the writing of 1 and 2 Corinthians from belief in a resurrection at the end of history to belief in life immediately after death, perhaps because he sought to explain the death of some believers or the delay in Christ's return. This view, aside from its theologically problematic assertion that Paul's apostolic teaching evolved to the point of contradiction, understands these passages rigidly and simplistically, not according to the characteristic complexity of the rest of Paul's doctrine.

Another approach argues that the soul or spirit of the dead believer "sleeps" in an unconscious state until the resurrection. But this conclusion is based on a misunderstanding of biblical language for death (see comments on v. 13 below), undervalues Paul's confidence that to be absent from the body is to be at home with the Lord (2 Cor 5:8), and cannot explain specific expressions in Paul's discussion here (see comments on vv. 14-15 below).

More traditionally it has been understood that between death and the resurrection the Christian exists in a "disembodied state," a conscious but incomplete state of blessedness which ends when the believer receives the resurrection body when Christ returns. The traditional view has the virtue of explaining coherently all of Paul's statements about life after death. But whether Paul or any other New Testament writer implies that in the intermediate state Christians exist as disembodied spirits is at best questionable.

Whatever the specifics at this point, the relevant passages in fact offer a different emphasis in context. This text stresses the resurrection at the end of history as the reuniting of believers who have died with those who are still alive. Here the dead, who are already in the Lord's presence, are raised in relation to those from whom they have been separated, namely those alive on the earth, so that all share together in the return of Christ and the eternal fellowship that follows. In 2 Cor 5:1-10 and Phil 1:20-23 Paul stresses the individual's confidence that nothing, death included, can sever his relationship with Christ-that in fact death makes that fellowship even more direct (cf. Rom 14:8). So whatever else a future resurrection may mean for those who die before the Lord returns, these texts assure those united with Christ in his death and resurrection that death for them is in every respect a defeated enemy (cf. 1 Cor 15:54-57).

4:13 Brothers, we do not want you to be ignorant about those who fall asleep,

Paul begins the discussion with an assertion of the subject he will address and the purpose for addressing it. The subject is "those who fall asleep," or more literally "those who are sleeping" (tw'n koimwmevnwn [ tôn koimômenôn] is a present participle, indicating continuing action). "To sleep" is a common euphemism for death in both Greek and Jewish literature. To infer from the expression that those who are dead have no consciousness is a patent over-interpretation, since death is referred to as sleep in a wide variety of ancient texts where no such implication is in view. For Christians, however, the term may have been especially useful since it provided the reminder that Christ would awaken those who have fallen asleep in death (cf. Luke 8:52). "We do not want you to be ignorant" represents a kind of emphatic, double-negative expression which is common in Greek rhetoric; it is the equivalent of "we want to inform you" (cf. Rom 1:13; 11:25; 1 Cor 10:1; 12:1; 2 Cor 1:8).

or to grieve like the rest of men, who have no hope.

Paul's purpose for this teaching is to address and change the grief which they will naturally experience, or may have already experienced, when a brother or sister dies. His point is not that Christians who understand this teaching will not grieve at all. That idea is belied by Paul's own experience: in Phil 2:27 he indicates that had his associate Epaphroditus died from a serious illness, Paul would have experienced "sorrow upon sorrow." Rather his point is that grief with hope is fundamentally different from grief without hope; the statement might be paraphrased, "so that you will not have the same kind of grief as those without hope." "The rest of men" are those without that hope which springs from the gospel; theirs is the condition of sinful humanity left to itself (cf. Eph 2:12). "Hope" (ejlpiv", elpis ) is, of course, more than optimism or positive thinking. In the context of the Christian gospel it signifies a confidence about the future which is based on God's faithful promises, already in the process of fulfillment through Christ (cf. comments on 1:3). Christians will therefore still grieve at the death of a fellow Christian because their fellowship with that brother or sister has been interrupted. But as Paul will stress, their hope alleviates and transforms that grief because when Christ comes their fellowship will be restored. Death's "sting" (1 Cor 15:55) is removed from grief because the temporary separation of death will yield to the eternal fellowship of the Lord's people (cf. 2 Cor 4:17-18).

4:14 We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in him.

Belief in the final resurrection of the dead in Christ, Paul asserts here, is a necessary consequence of the fundamental Christian belief in the death and resurrection of Jesus. In fact, it has been argued that Paul here quotes a common early Christian creed, or statement of belief: the introductory "we believe," the use of "Jesus" instead of Paul's more common "Christ," and the use of ajnivsthmi (anistçmi) for "rose," not the ordinary term for Paul, have been taken as evidence of a pre-Pauline origin for this statement.

But whatever its origin, the force of the statement is unmistakable. The first portion of this verse, "We believe that Jesus died and rose again," is presented as a condition in the Greek text, literally "If we believe . . . ." But the "if" in no way implies any doubt that the Thessalonians have faith in Christ's death and resurrection; rather, the sentence structure allows Paul to declare the destiny of the dead in Christ as something which follows as a matter of course from the gospel itself. The work of God begun in Christ's death and resurrection has as its objective the uniting of all of God's people in eternal fellowship with him.

As long as those people are separated, some in his presence in heaven and others on earth, and as long as those on earth do not experience the fullness of his presence, God's purpose remains unfinished. Christ's return to earth for those who are alive will address the second part of this unfinished business, as the Thessalonians already realize. Paul here stresses the solution to the first aspect by asserting that when Jesus comes, he will bring his people who have died "with him" to be reunited in fellowship with those who are still alive.

A couple of expressions in this verse deserve particular attention. The Greek term in this verse translated "fallen asleep" (koimhqevnta", koimçthentas), is in the aorist tense, different from the present-tense expression in v. 13. It more naturally refers to the point of death rather than the state of being dead indicated in the previous verse, appropriately so since Paul refers to those who were Christian believers when they died. Bruce calls attention to the contrast between the figurative use of "sleep" for the death of believers here and the literal expression "died" for Christ. He notes that Paul nowhere uses "sleep" for the death of Christ, perhaps "to stress the reality of his death, as something not to be alleviated by any euphemism." It is probably also significant that Christ will bring the dead "with him." Though it is possible that this expression refers to their being brought to heaven after their resurrection, expressions in vv. 15, 17 (see comments below) suggest another idea: that those who have died did not simply "sleep" in their graves but have since death been with Jesus in God's presence awaiting his return.

4:15 According to the Lord's own word, we tell you

Paul indicates here that the teaching he offers is based on the authority of Jesus himself. "According to the Lord's own word" probably refers to the teaching of Jesus about his return, particularly his assurance that at his coming he will gather together all of his people (Matt 24:30-31) to be "with him" (25:10). Of course, Paul does not repeat this teaching verbatim but elaborates on it and applies it to the Thessalonians' circumstances, all under the guidance of the Spirit's inspiration of the apostle; hence he writes "according to the Lord's own word, we tell you . . ." (cf. a similar elaboration, expressed in greater detail, in 1 Cor 7:10-15). It is less likely that this "word of the Lord" is some other teaching of Jesus not recorded in the gospels, and much less likely that it is a later Christian prophet's utterance, unrelated to Jesus' own teaching.

that we who are still alive, who are left till the coming of the Lord, will certainly not precede those who have fallen asleep.

The certain assurance that those who have died are at no disadvantage comes into clear focus with this statement. The living will not "precede" the dead at the Lord's "coming" (parousiva, parousia , see comments on 2:19). This observation is not merely a matter of establishing a chronology of end-time events. Rather, it makes clear that the dead will experience every bit as much of the blessing of the Lord's return as the living. If, as Paul will elaborate, the dead are raised "first" and "then" those who are alive will join them to meet the Lord (vv. 16-17), the dead will participate in every part of the Lord's triumphant return and its rewards. Thus, the "chronology" really serves a larger issue relevant to the concerns of the Thessalonians: God will fulfill his promises to all his people, even those who have died.

The additional description of the living reinforces this point. "Those who are left" translates oiJ perileipovmenoi ( hoi perileipomenoi ), commonly used for persons left "behind." Especially in light of "with him" in v. 14, this can imply nothing less than that the dead in Christ have been with him in a way that the living have not. That state ends for them with the Lord's return. By implication then, if there is any advantage, it lies not with the living, as the Thessalonians had feared, but with the dead, who have been in the Lord's presence already. This concept appears to be the opposite of what was offered in some Jewish literature of this period, in which those alive at the end of history have the greater blessing.

Some have argued that Paul's use of "we" here (hJmei'", hçmeis, "we," is emphatic) indicates that he expected to be alive when the Lord would return. To draw this conclusion from this point of grammar is at best unwarranted, however. Though Paul's language here certainly holds out the possibility of Christ's return in the near future, as does the entire thrust of his discussion in 5:1-11, we have no direct indication that he believed that the Lord's return would certainly occur in his generation. Paul regarded the time of the Lord's coming as indefinite and so requiring alertness (cf. 5:2-6), just as Jesus' teaching counseled patient faithfulness in light of possible delay in his return (Matt 25:1-30). Later in this context, as Marshall points out, Paul acknowledges the very real possibility that "we," as in this verse, might be either alive or dead at the Lord's return (5:10). The concept of 2 Pet 3:1-10 is hardly foreign to Paul's thinking!

4:16 For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God,

The language that Paul uses here would have been familiar to anyone who knew the traditions of Jewish apocalyptic literature. Its roots are in the Old Testament prophets, especially Dan 7:13-14, where a vision of a series of political empires comes to an end with the coming of "one like a Son of Man" on the clouds of heaven. In his interrogation from the high priest Jesus himself used this language to refer to his triumphal return after his crucifixion (Matt 26:64; Mark 14:62; Luke 22:69), but the most significant parallel is in Matt 24:30-31, where the coming from heaven is also accompanied by the trumpet and, as noted above, the gathering of God's chosen people. Taken as a whole, the statement points to the climax and completion of God's saving work in history.

The images found here underline that in this event the final, universal purposes of God are completed. "The Lord himself" is an emphatic expression referring to the Lord Jesus. His descent from heaven is accompanied by a variety of "sound effects." He issues a "loud command," probably the summoning of the dead as pictured in John 5:25-29. The "archangel" does not appear in the Old Testament (but cf. Dan 10:13; 12:1) and only in one other text in the New (Jude 9). The term suggests a chief angel; its use here stresses that the voice which announces Christ's return comes from the most authoritative of the heavenly creatures.

Trumpets in the Old Testament are used in warfare (e.g., Num 10:9; 2 Cor 20:28) and during festivals and sacrifices, especially the Day of Atonement (Num 10:10; Lev 25:9). Perhaps more significant for this text is the use of the trumpet to call Israel to assembly (Num 10:7) or regather Israel from exile (Isa 27:13), for here the people of God are called to eternal assembly with the trumpet. Also significant is the trumpet sound which accompanies God's manifestation at Mount Sinai (Exod 19:16), as Christ's coming brings the ultimate theophany. Likewise the trumpet is associated with God's judgment on the wicked and his deliverance of his people (cf. Isa 27:13; Zech 9:14); Christ's coming again brings the final judgment and deliverance. The combination of these factors suggests a sudden, dramatic, unmistakable, universal and final event. As Morris notes, this imagery is very difficult to square with the concept of a "secret rapture" in which believers disappear from the world but ordinary life continues otherwise.

and the dead in Christ will rise first.

Paul notes two immediate consequences of the Lord's return. The first is the resurrection of the dead in Christ. That their resurrection is "first" ensures that they are full participants in all that follows. The context does not allow "first" to imply that a resurrection of the wicked will follow after an intervening period of tribulation; rather, it indicates a sequence with the gathering of the living saints in v. 17. The fate of the wicked is not Paul's concern here. It is worth noting that for Paul the statement that the Lord will bring "with him" those who have died (v. 14) and that they will "rise first" when he comes were entirely compatible. The expression "the dead in Christ" first of all should probably be understood as having a meaning distinct from "those who have fallen asleep in him" (v. 14): that phrase emphasized the point of death, whereas this one suggests that these remain in fellowship with Christ even though they have died.

So what does it mean for these who are in conscious fellowship with the Lord to be raised? As Paul states elsewhere, the nature of the resurrected body, suited to a new order of existence, is beyond our present experience and so impossible for us to comprehend (1 Cor 15:35-53). These different statements are contradictory only if understood in the most rigidly literal and materialistic way; they clearly employ figures to convey concepts beyond present human experience. But to say that they are figures in no way denies that they refer to actual events of the future. It is simply to say that the point of all such biblical descriptions is to convey the significance of God's promised future, not to offer a journalist's description of the events.

4:17 After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air.

The second consequence is here described. "After that" translates e[peita ( epeita ), literally "then" or "next"; because it follows immediately after "first" in v. 16, this term indicates that Paul describes two events in sequence. The point, however, is not to stress the sequence but its consequence: the dead in Christ will participate fully the Lord's return. Though the reader of the NIV might infer from "still alive" that Christians alive at the Lord's coming are survivors of a violent persecution, Paul's Greek expression makes no such implication. These are simply "the living" as in v. 15. Also as in that verse these have been "left," that is "left behind" because those who have died have gone to be with the Lord. But their separation from the Lord's immediate presence now comes to an end.

What happens to the living is now exactly what happens to the dead; Paul emphasizes this with a repetitive expression, a{ma suÉn aujtoi'" ( hama syn autois ), "together with them." Both the living and the resurrected dead are "caught up": aJrpavzw (harpazô; the Latin translation rapere is the origin of the modern term "rapture") implies a sudden, even violent action and is used elsewhere by Paul of his own experience being "caught up" to heaven (2 Cor 12:2-3). Its use in the passive voice here implies that God does the action, even if it is accomplished through angelic intermediaries (Matt 13:41). As a result the Lord's people join him "in the clouds." Clouds are an important element in the description of the coming of the Son of Man in Dan 7:13-14 and Matt 24:30, undoubtedly because of their prior biblical association with God's visible manifestation (Exod 16:10; 19:16; 1 Kgs 8:10-11; Isa 19:1; Ezek 1:4, 28; cf. Acts 1:9).

There they "meet" the Lord; ajpavnthsi" (apantçsis, "meeting") appears here and in Matt 25:9, perhaps because Paul has based this statement in part on that saying as well. While it has been argued that this was a technical term for an official meeting of a visiting dignitary, the evidence cited to support such a specific meaning of the word is not conclusive. But the context of the expression certainly bears out that implication here, whether the word carries a technical sense or not. Those who meet the Lord welcome him as the king who has come to reign. That the meeting occurs "in the air" is consistent with the image of the Lord descending with the clouds and further underlines that this event occurs by the power of God himself.

Speculation is rife as to whether the Lord leads his people to heaven or back to earth after this meeting. It must suffice to make two observations at this point: (1) nothing in this text expresses or implies anything on the subject; (2) the point which Paul does stress here is not where these events will conclude but with whom , as the next sentence indicates.

And so we will be with the Lord forever.

This statement concludes the description of the Lord's coming by making explicit its result. For both the living and the dead in Christ, his return means the completion of all that has been incomplete. The separation of living and dead will be ended as both are united in Christ's presence; the real but not-yet-fully realized relationship between believers on the earth and the Lord in heaven will be fulfilled (cf. 1 Cor 13:12). In every respect God will have been faithful to his promises.

4:18 Therefore encourage each other with these words.

As Paul began the eschatological discussion by expressing the value that this teaching had for the Thessalonian Christians (v. 13), so now he ends this section with a similar statement. In light of the context, the encouragement that this teaching offers first of all goes to the grieving that their separation from the dead will indeed be overcome. But as Paul has begun the larger section as an encouragement to live in order to please God (4:1), that note may be sounded here secondarily. As Marshall rightly points out, the text emphasizes not the reunion of the living with the dead in Christ but the reunion of all the Lord's people with the Lord himself. That emphasis carries with it the imperative to live as one who spends eternity in the Lord's presence. Thus, the discussion of 5:1-11 will focus more specifically on the relevance of the Lord's coming to the day-to-day life of the Christian.

-College Press New Testament Commentary: with the NIV

McGarvey: 1Th 4:1

Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk, -- that ye abound more and more . [The first part of this Epistle was retrospective and historical. In it Paul fully revived the spirit of love which had existed between him and these Thessalonians. This he did that this second part, which is prospective and hortatory, might be made more effective. "Finally" is the word with which Paul customarily introduces the closing part of his Epistles (2Co 13:11 ; Eph 6:10 ; Phi 4:8 ; 2Th 3:1). The word "then" connects this chapter with the close of the third chapter, showing that what Paul now says is spoken that the Thessalonians may be blameless at the Lord's coming. "In the Lord Jesus" shows that Paul wrote as the organ or instrument of the Lord. In the phrase "ye do walk" Paul concedes their virtue that he may water it and increase it.]

McGarvey: 1Th 4:2

For ye know what charge we gave you through the Lord Jesus . [The commandments were given by Paul through the inspiration of the Spirit sent of Jesus. Throughout this chapter Paul asserts his inspiration.]

McGarvey: 1Th 4:3

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

McGarvey: 1Th 4:4

that each one of you know how to possess himself of his own vessel in sanctification and honor ,

McGarvey: 1Th 4:5

not in the passion of lust, even as the Gentiles who know not God [By "will of God" Paul means the divine desire. Not an absolute desire, but one which human perversity may frustrate. "Sanctification" means holiness in its general sense. In all his Epistles to the Gentile churches Paul introduces exhortations to purity of life. He was at this time in Corinth, whose patron goddess was Venus, and where social impurity abounded. "Heathenism," says Whedon, "had made the crime trivial, jocular, rather smart, and even religious and right. All this must Christianity reverse, and place it among the most heinous sins, and subject to the most fearful penalties." There has been much discussion over the phrase "possess himself of his own vessel," some asserting that it means to acquire a wife, and others that it means to control the body and its desires. The problem is surely a difficult one. The verb "possess" is commonly used to indicate the winning or acquiring of a wife, and 1Pe 3:7 is cited to prove that the word "vessel" is used to indicate a wife. One other citation is given from the Talmud, where Ahasuerus is represented as calling his wife his "vessel." But the Talmud does not prove Hebrew usage in Paul's day, being written many centuries later, and the citation from Peter proves nothing, for the word "vessel" is there used to indicate the human body, the man's being the stronger, and the woman's the weaker. The human body or personality is elsewhere called a vessel in the Bible (Act 9:15 ; Rom 9:21-23 ; 2Co 4:7 ; 2Ti 2:21 ; 1Sa 21:5). This Biblical use of the word is strongly against the idea that it could mean a wife. The word "vessel," then, favors the idea that Paul is talking about the body. On the other hand, it is urged that the verb "possess" here used simply means to win or acquire, and never has that ethical use (to possess morally, to subdue, or control) which is claimed for it here. It is true that no classical or Biblical citations can be given of such a use, but that it is used so here is unquestionable, whichever interpretation we put upon "vessel"; for the full phrase is "possess in sanctification and honor," etc., introduced by the phrase "know how." Conceding that Paul is talking about a wife, he certainly does not mean to say that each man should know how to win or acquire a wife; there is nothing moral or spiritual about such knowledge. What he does say is that a man should know how to hold or possess (either his wife or his body) in sanctification and in honor; i. e., in moral cleanliness. We take it that Paul here urges bodily self-control, and that the passage is a parallel rather to Rom 6:19 than to 1Co 7:2];

McGarvey: 1Th 4:6

that no man transgress [literally, overreach] , and wrong his brother in the matter [Because the word "overreach" is usually associated with bargaining, trading, and other business transactions, able commentators have thought that Paul here introduced covetousness, that it might be rebuked together with lust. But Paul's language is not to be so contorted. The thought flows smoothly on to the end of verse 8. Lust has its deceptions, its overreachings, its covetousness, as well as commercialism. "Thou shalt not covet thy neighbor's wife"]: because the Lord is an avenger in all these things, as also we forewarned you and testified . [God punishes all such crimes -- Rom 13:4 ; Eph 5:5-6 ; Col 3:6]

McGarvey: 1Th 4:7

For God called us not for uncleanness, but in sanctification . ["God has not called us under the law that we should be impure, since, indeed, the very cause and condition of our calling is that we should cease to be what we once were." -- Erasmus.]

McGarvey: 1Th 4:8

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.]

McGarvey: 1Th 4:9

But concerning love of the brethren ye have no need that one write unto you [having spoken of that false, unclean, lustful thing which the world called love, and which made them give the title "goddess of love" to Venus, Paul here turns to discuss the true love which Christians bear to Christians -- Heb 13:1 ; 1Jo 3:14]: for ye yourselves are taught of God to love one another [Concerning this love the whole gospel had instructed the Thessalonians, for when they were born of God by it they became children of God's household, and brethren unto each other. The very framework and structure of Christianity inculcated principles of love and affection];

McGarvey: 1Th 4:10

for indeed ye do it toward all the brethren that are in all Macedonia. But we exhort you, brethren, that ye abound more and more [Though their love already reached beyond the large confines of Thessalonica, and took in all Macedonia, Paul exhorts them to extend it to even a larger compass. Christian love must embrace the world];

McGarvey: 1Th 4:11

and that ye study to be quiet [The Greeks were naturally mercurial and restless. How much they needed this advice to be quiet, or steady, will be seen in Paul's second Epistle, where he reproves them for their wild fanaticism, built upon false hopes of Christ's immediate coming], and to do your own business [without being meddlesome], and to work with your hands, even as we charged you ;

McGarvey: 1Th 4:12

that ye may walk becomingly toward them that are without, and may have need of nothing . [Instead of spending their time in restless gadding about or idle meddling with other people's affairs, Paul expected them to heed his warning, and earn their own living. These Thessalonians were mostly of the laboring class. If they were idle, they would quickly be reduced to dependence or beggary, and the unbelieving world without (Col 4:5) would quickly say of the new religion that it made men idle and worthless. Paul therefore counsels them to that industry that would make them independent, self-respecting and respected.]

McGarvey: 1Th 4:13

But we would not have you ignorant [This is Paul's habitual formula, used either negatively or positively, with which to start a new topic (Rom 1:13 ; Rom 11:25 ; Col 2:1 ; 1Co 10:1 ; 1Co 11:3 ; 1Co 12:1 ; 2Co 1:8 ; Phi 1:12). It shows us that what he is now about to say has no connection with what precedes. It seems that Timothy brought Paul word that many Thessalonians entertained the crude notion that only the living would participate in the joys of Christ's coming, and that all those who were so unfortunate as to die before that event, would thereby forfeit their share in it. It is not strange that such a doctrine should spring up among those who had been so hastily instructed as the Thessalonians, especially when we may safely surmise that many new converts had been added to their number since Paul's departure], brethren, concerning them that fall asleep; that ye sorrow not, even as the rest [the pagans], who have no hope. [Paul speaks of the dead as sleeping, employing the beautiful New Testament metaphor (Joh 11:11 ; Act 7:16 ; 1Co 15:18 ; 1Co 15:51), in which the grave becomes a couch wherein the body rests until it is wakened at the resurrection. Those grossly pervert the metaphor who use it to prove that the soul also slumbers. The apostle does not forbid sorrow over our departed (Act 8:2 ; Joh 11:35), but that despairing grief which characterized the pagan of that day who had no hope of a resurrection. Alford gives such quotations as these from pagan writers. Theocritus: "Hope goes with life; all hopeless are the dead." Æschylus: "Once dead there is no resurrection more." Cetullus: "Suns may set and may return; we, when once our brief life wanes, have eternal night to sleep." Lucretius: "None ever wake again whom the cold pause of life hath overtaken." To these might be added the pathetic lines of Moschus: "We shall sleep the long, limitless, unawakable slumber," and the citation of Jowett as to "the sad complaints of Cicero and Quintilian over the loss of their children, and the dreary hope of an immortality of fame in Tacitus and Thucydides." The Christian should stand in contrast to all this, assuaging his sorrow by a blessed hope.]

McGarvey: 1Th 4:14

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 . [Paul here founds an affirmation on the intimate relation which exists between Christ and his people; a relation which he elsewhere likens to the union between the head and the body (Eph 4:15-16); the argument being that if the head enjoys a resurrection, the body must likewise share in it. "With him" does not here mean that Jesus will bring the disembodied spirits from heaven to the resurrection, but that God, who brought Jesus from the grave, will also bring from the grave, in conjunction with Jesus, all those who entered it with their lives spiritually united with Jesus. But the bringing from heaven is taught at 1Th 3:13]

McGarvey: 1Th 4:15

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 . [The facts here set forth were revealed to the apostle by direct revelation, as at 1Ki 20:35 ; and he had many such revelations (1Co 11:23 ; Gal 1:11-12 ; Gal 2:2 ; Eph 3:3 ; 2Co 12:1). Paul declares that the living shall not go before the dead to meet the coming Lord. The "we" in this verse has led many to think that Paul expected to be alive when Jesus came, but conversely the "us" at 2Co 4:14 proves that he expected to be then dead, and the schedule of events which at 2Th 2:1-5 he says must take place before the coming, favors the latter view. The truth is, Paul uses "we" as a mere word of classification, as we might do in a sentence like this: "We of the United States now number eighty odd million; a century from now we will number -- " etc. This would not imply that the writer expected to be then alive.

McGarvey: 1Th 4:16

For the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God ["Himself" shows that the Lord will not come by messenger, or by representative, but in person. Paul does not describe any of the convulsions of nature which accompany the advent (2Pe 3:10 ; Rev 20:11); but he mentions three sounds which will accompany it, for these have to do with the resurrection which he now has under discussion. The shout of Christ the King is the signal that the awful moment has arrived. Immediately after it the voice of the archangel is heard summoning the other angels to the performance of their duty; viz.: the gathering of the saints (Mat 24:31 ; Mar 13:27), which are just being roused from the slumber of death by the trumpet of God. The word "archangel" is also used at Jud 1:9 ; where we are told that the archangel's name is Michael. It is used nowhere else in Scripture, and there is no hint that there is an order or class of archangels. Michael is the chief or ruler of all the angels (Rev 12:7). The trumpet is called "trump of God," because it heralds the approach of God, and summons the people to meet him (Exo 19:16-19). There is no hint as to who blows this trumpet, though it is mentioned several times -- 1Co 15:52]: and the dead in Christ shall rise first ;

McGarvey: 1Th 4:17

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 . [Some, mistaking the spiritual resurrection mentioned at Rev 20:4-5 ; for a literal one, have thought that there are two resurrections, one for the righteous (the first resurrection) and one for the wicked (the second resurrection). Of course such a doctrine is abhorrent to the idea of a single hour of judgment, with the saved upon the right hand and the lost upon the left, but it shall be fully discussed in its own place. Those who hold this theory appeal to this passage in proof of it, reading it thus: "The dead in Christ shall rise first, and the dead out of Christ shall rise second." But in order to make it read thus they have supplied a correlative clause which is totally foreign to the context, and which crowds out the correlative which Paul himself has given; for "shall rise first" is correlative with "then shall be caught up." The apostle has been drawing a comparison, not between the righteous dead and the unrighteous dead, but between the dead and the living at the hour of the advent. He began this comparison at verse 15, and he here completes it by showing that the supposition that the living would precede the dead is so contrary to the facts that, on the contrary, the dead will be raised before any ascension is allowed the living, and then after the resurrection of the dead, the living and the dead shall be caught up together to meet the Lord. That glorious change, wherein the mortal puts on the immortal, as indicated at 1Co 15:51 ; 1Co 15:55 ; will no doubt be simultaneous with the resurrection of the dead. The phrase "caught up" implies the sudden and irresistible power of God. We are not to understand that we are to be caught up with clouds, but that we will meet him who comes with clouds (Dan 7:13 ; Rev 1:7 ; Mat 24:30). He makes the clouds his chariot (Psa 104:3). The term "air" is used generally for the region above the earth. No doubt we will be caught up far beyond our atmosphere into the realm of pure space -- Eph 1:3 ; Eph 2:2]

McGarvey: 1Th 4:18

Wherefore comfort one another with these words . [Thus are we commanded to tell all Christians who mourn that they will meet their lost in Christ on the day that Christ appears, and that in sweet union and communion they will ever be with him.]

Commentary -- Other

Critics Ask: 1Th 4:13

1 THESSALONIANS 4:13—Did Paul teach the doctrine of soul-sleep?

PROBLEM: Several times the Bible refers to the dead as being asleep. Does this mean that the soul is not conscious between death and resurrection?

SOLUTION: The souls of both believers and unbelievers are conscious between death and the resurrection. Unbelievers are in conscious woe (see Luke 16:23 ; Mark 9:48 ; Matt. 25:41 ) and believers are in conscious bliss. “Sleep” is a reference to the body, not the soul. Sleep is an appropriate figure of speech for death of the body, since death is temporary until the resurrection when the body will “awake” from it.

The evidence that the soul (spirit) is conscious between death and resurrection is very strong:   

1. Enoch was taken to be with God ( Gen. 5:24 ; Heb. 11:5 ).   

2. David spoke of bliss in God’s presence after death ( Ps. 16:10-11 ).   

3. Elijah was taken up into heaven ( 2 Kings 2:1 ).   

4. Moses and Elijah were conscious on the Mount of Transfiguration ( Matt. 17:3 )    long after their time on earth.   

5. Jesus said He went to the Father the day He died ( Luke 23:46 ).   

6. Jesus promised the repentant thief that he would be with Him in paradise the    very day he died ( Luke 23:43 ).   

7. Paul said it was far better to die and be with Christ ( Phil. 1:23 ).   

8. Paul affirmed that when we are “absent from the body” then “we are present    with the Lord” ( 2 Cor. 5:8 ).   

9. The writer of Hebrews refers to heaven as a place where “the spirits of just men    [are] made perfect” ( Heb. 12:23 ).   

10. The “souls” of those martyred during the tribulation were conscious in heaven,    singing and praying to God ( Rev. 6:9 ).   

Critics Ask: 1Th 4:15

1 THESSALONIANS 4:15—Did Paul teach that he would be alive when Christ returned?

PROBLEM: Paul spoke here to the Thessalonian Christians of “wewho are alive and remain until the coming of the Lord.” This seems to imply that he was affirming that Christ would come before he died. But Christ did not come before the death of Paul ( 2 Tim. 4:6-7 ). Did Paul make a mistake here?

SOLUTION: There are two ways to understand this verse without alleging that Paul made a mistake.

First of all, it could be an editorial “we. ” That is, it may be a literary expression that is the equivalent of “those” who are alive. This is a perfectly acceptable way of speaking, which authors often use. For example, in view of a friend’s death, I might say “we never know when such an eventuality may overtake us,” without expressing either the belief or hope that it will occur to me.

Second, Paul may simply be expressing his own hope here, without affirming that he would in actual fact be alive when Christ returns. After all, Christ’s return is the blessed hope (cf. Titus 2:13 ) of all believers. Had Paul wanted to affirm that he would be alive when Christ came back, he could have said very clearly, “I will be alive and remain until the coming of the Lord.” But he did not say this. The “we” could have implied a hope he had without making any affirmation about whether he would or would not remain alive until the rapture.   

Evidence: 1Th 4:1

Two Prayers

" DEAR GOD, I have sinned against You by breaking Your Commandments. Despite the conscience You gave me, I have looked with lust and therefore committed adultery in my heart. I have lied, stolen, hated, failed to love You, failed to love my neighbor as myself, and failed to keep the Sabbath holy. I have been covetous, harbored hatred in my heart and therefore been guilty of murder in Your sight. I have used Your holy name in vain, have made a god to suit myself, and because of the nature of my sin, I have dishonored my parents. If I stood before You in Your burning holiness on Judgment Day, if every secret sin I have committed and every idle word I have spoken came out as evidence of my crimes against You, I would be utterly guilty, and justly deserve hell. I am unspeakably thankful that Jesus took my place by suffering and dying on the cross. He was bruised for my iniquities. He paid my fine so that I could leave the courtroom. He revealed how much You love me. I believe that He then rose from the dead (according to the Scriptures). I now confess and forsake my sin and yield myself to Him to be my Lord and Savior. I will no longer live for myself. I present my body, soul, and spirit to You as a living sacrifice, to serve You in the furtherance of Your Kingdom. I will read Your Word daily and obey what I read. It is solely because of Calvary’s cross that I will live forever. I am eternally Yours. In Jesus’ name I pray. Amen."

" Choose you this day whom you will serve..."

" S ATAN, the Bible tells me that you are the god of this world. You are thefather of lies. You deceive the nations and blind the minds of thosewho do not believe. God warns that I cannot enter His Kingdom be-cause I have lied, stolen, looked with lust and therefore committed adultery inmy heart. I have harbored hatred, which the Bible says is the same as murder. Ihave blasphemed, refused to put God first, violated the Sabbath, coveted otherpeople’s goods, dishonored my parents, and have been guilty of the sin of idolatry—I even made a god to suit myself. I did all this despite the presence of myconscience. I know that it was God who gave me life. I have seen the splendor ofa sunrise. I have heard the sounds of nature. I have enjoyed pleasures of an in-credible array of food, all of which came from His generous hand. I realize that ifI die in my sins I will never know pleasure again. I know that Jesus Christ shedHis life’s blood for my sins and rose again to destroy the power of death, buttoday I refuse to confess and forsake my sins. On the Day of Judgment, if I amcast into the Lake of Fire I will have no one to blame but myself. It is not God’swill that I perish. He commended His love toward me through the death of HisSon, who came to give me life. It was you who came to kill, steal, and destroy.You are my spiritual father. I choose to continue to serve you and do your will.This is because I love the darkness and hate the light. If I do not come to mysenses, I will be eternally yours. Amen."

Evidence: 1Th 4:18

The Dead Sea Scrolls confirm that the Bible hasn’t changed through the years. See 1Pe 1:25 footnote.

Introduction / Outline

Robertson: 1 Thessalonians (Book Introduction)

First Thessalonians

From Corinth a.d. 50-51

By Way of Introduction

We cannot say that this is Paul’s first letter to a church, for in 2Th_2:2 he speaks of some as palming off letters as his and in 2Th_3:17 he says that he appends his own signature to every letter after dictating it to an amanuensis (Rom_16:22). We know of one lost letter (1Co_5:11) and perhaps another (2Co_2:3). But this is the earliest one that has come down to us and it may even be the earliest New Testament book, unless the Epistle of James antedates it or even Mark’s Gospel. We know, as already shown, that Paul was in Corinth and that Timothy and Silas had just arrived from Thessalonica (1Th_3:6; Act_18:5). They had brought supplies from the Macedonian churches to supply Paul’s need (2Co_11:9), as the church in Philippi did once and again while Paul was in Thessalonica (Phi_4:15.). Before Timothy and Silas came to Corinth Paul had to work steadily at his trade as tent-maker with Aquila and Priscilla (Act_18:3) and could only preach in the synagogue on sabbaths, but the rich stores from Macedonia released his hands and " Paul devoted himself to the word" ( suneicheto tōi logōi Paulos ). He gave himself wholly to preaching now. But Timothy and Silas brought news of serious trouble in the church in Thessalonica. Some of the disciples there had misunderstood Paul’s preaching about the second coming of Christ and had quit work and were making a decided disturbance on the subject. Undoubtedly Paul had touched upon eschatological matters while in Thessalonica. The Jewish leaders at Thessalonica charged it against Paul and Silas to the politarchs that they had preached another king, Jesus, in place of Caesar. Paul had preached Jesus as King of the spiritual kingdom which the Jews misrepresented to the politarchs as treason against Caesar as the Sanhedrin had done to Pilate about Jesus. Clearly Paul had said also that Jesus was going to come again according to his own promise before his ascension. Some asserted that Paul said Jesus was going to come right away and drew their own inferences for idleness and fanaticism as some do today. Strange as it may seem, there are scholars today who say that Paul did believe and say that Jesus was going to come back right away. They say this in spite of 2Th_2:1. where Paul denies having ever said it. Undoubtedly Paul hoped for the early return of Jesus as most of the early Christians did, but that is a very different thing from setting a time for his coming. It is open to us all to hope for the speedy return of Christ, but times and seasons are with God and not with us. It is not open to us to excuse our negligence and idleness as Christians because of such a hope. That hope should serve as a spur to increased activity for Christ in order to hasten his coming. So Paul writes this group of Epistles to correct gross misapprehension and misrepresentation of his preaching about last things (eschatology). It is a rare preacher who has never been misunderstood or misrepresented.

JFB: 1 Thessalonians (Book Introduction)

The AUTHENTICITY of this Epistle is attested by IRENÆUS [Against Heresies, 5.6.1], quoting 1Th 5:23; CLEMENT OF ALEXANDRIA [The Instructor, 1.88], quoting 1Th 2:7; TERTULLIAN [On the Resurrection of the Flesh, 24], quoting 1Th 5:1; CAIUS in EUSEBIUS' Ecclesiastical History [6.20]; ORIGEN [Against Celsus, 3].

The OBJECT OF THE EPISTLE.--Thessalonica was at this time capital of the Roman second district of Macedonia [LIVY, Histories, 45.29]. It lay on the bay of Therme, and has always been, and still is, under its modern name Saloniki, a place of considerable commerce. After his imprisonment and scourging at Philippi, Paul (1Th 2:2) passed on to Thessalonica; and in company with Silas (Act 17:1-9) and Timotheus (Act 16:3; Act 17:14, compare with 1Th 1:1; 1Th 3:1-6; 2Th 1:1) founded the Church there. The Jews, as a body, rejected the Gospel when preached for three successive sabbaths (Act 17:2); but some few "believed and consorted with Paul and Silas, and of the devout (that is, proselytes to Judaism) Greeks a great multitude, and of the chief women not a few." The believers received the word joyfully, notwithstanding trials and persecutions (1Th 1:6; 1Th 2:13) from their own countrymen and from the Jews (1Th 2:14-16). His stay at Thessalonica was doubtless not limited to the three weeks in which were the three sabbaths specified in Act 17:2; for his laboring there with his hands for his support (1Th 2:9; 2Th 3:8), his receiving supplies there more than once from Philippi (Phi 4:16), his making many converts from the Gentiles (1Th 1:9; and as two oldest manuscripts read, Act 17:4, "of the devout and of the Greeks a great multitude," Act 17:4), and his appointing ministers--all imply a longer residence. Probably as at Pisidian Antioch (Act 13:46), at Corinth (Act 18:6-7), and at Ephesus (Act 19:8-9), having preached the Gospel to the Jews, when they rejected it, he turned to the Gentiles. He probably thenceforth held the Christian meetings in the house of Jason (Act 17:5), perhaps "the kinsman" of Paul mentioned in Rom 16:21. His great subject of teaching to them seems to have been the coming and kingdom of Christ, as we may infer from 1Th 1:10; 1Th 2:12, 1Th 2:19; 1Th 3:13; 1Th 4:13-18; 1Th 5:1-11, 1Th 5:23-24; and that they should walk worthy of it (1Th 2:12; 1Th 4:1). And it is an undesigned coincidence between the two Epistles and Act 17:5, Act 17:9, that the very charge which the assailants of Jason's house brought against him and other brethren was, "These do contrary to the decrees of Cæsar, saying that there is another king, one Jesus." As in the case of the Lord Jesus Himself (Joh 18:33-37; Joh 19:12; compare Mat 26:64), they perverted the doctrine of the coming kingdom of Christ into a ground for the charge of treason against Cæsar. The result was, Paul and Silas were obliged to flee under the cover of night to Berea; Timothy had probably preceded him (Act 17:10, Act 17:14). But the Church had been planted, and ministers appointed; nay, more, they virtually became missionaries themselves for which they possessed facilities in the extensive commerce of their city, and both by word and example were extending the Gospel in Macedonia, Achaia, and elsewhere (1Th 1:7-8). From Berea, also. Paul, after having planted a Scripture-loving Church, was obliged to flee by the Thessalonian Jews who followed him thither. Timothy (who seems to have come to Berea separately from Paul and Silas, compare Act 17:10, with Act 17:14) and Silas remained there still, when Paul proceeded by sea to Athens. While there he more than once longed to visit the Thessalonians again, and see personally their spiritual state, and "perfect that which was lacking in their faith" (1Th 3:10); but (probably using the Thessalonian Jews as his instruments, Joh 13:27) "Satan hindered" him (1Th 2:18; compare Act 17:13). He therefore sent Timotheus, who seems to have followed him to Athens from Berea (Act 17:15), immediately on his arrival to Thessalonica (1Th 3:1); glad as he would have been of Timothy's help in the midst of the cavils of Athenian opponents, he felt he must forego that help for the sake of the Thessalonian Church. Silas does not seem to have come to Paul at Athens at all, though Paul had desired him and Timothy to "come to him with all speed" (Act 17:15); but seems with Timothy (who from Thessalonica called for him at Berea) to have joined Paul at Corinth first; compare Act 18:1, Act 18:5, "When Silas and Timothy were come from Macedonia." The Epistle makes no mention of Silas at Athens, as it does of Timothy (1Th 3:1).

Timothy's account of the Thessalonian Church was highly favorable. They abounded in faith and charity and reciprocated his desire to see them (1Th 3:6-10). Still, as nothing human on earth is perfect, there were some defects. Some had too exclusively dwelt on the doctrine of Christ's coming kingdom, so as to neglect the sober-minded discharge of present duties (1Th 4:11-12). Some who had lost relatives by death, needed comfort and instruction in their doubts as to whether they who died before Christ's coming would have a share with those found alive in His kingdom then to be revealed. Moreover, also, there had been committed among them sins against chastity and sobriety (1Th 5:5-7), as also against charity (1Th 4:3-10; 1Th 5:13, 1Th 5:15). There were, too, symptoms in some of want of respectful love and subordination to their ministers; others treated slightingly the manifestations of the Spirit in those possessing His gifts (1Th 5:19). To give spiritual admonition on these subjects, and at the same time commend what deserved commendation, and to testify his love to them, was the object of the Epistle.

The PLACE OF WRITING IT was doubtless Corinth, where Timothy and Silas rejoined him (Act 18:5) soon after he arrived there (compare 1Th 2:17) in the autumn of A.D. 52.

The TIME OF WRITING was evidently immediately after having received from Timothy the tidings of their state (1Th 3:6) in the winter of A.D. 52, or early in 53. For it was written not long after the conversion of the Thessalonians (1Th 1:8-9), while Paul could speak of himself as only taken from them for a short season (1Th 2:17). Thus this Epistle was first in date of all Paul's extant Epistles. The Epistle is written in the joint names of Paul, Silas, and Timothy, the three founders of the Thessalonian Church. The plural first person "we," is used everywhere, except in 1Th 2:18; 1Th 3:5; 1Th 5:27. "We" is the true reading, 1Th 4:13. The English Version "I," in 1Th 4:9 1Th 5:1, 1Th 5:23, is not supported by the original [EDMUNDS].

The STYLE is calm and equable, in accordance with the subject matter, which deals only with Christian duties in general, taking for granted the great doctrinal truths which were not as yet disputed. There was no deadly error as yet to call forth his more vehement bursts of feeling and impassioned argument. The earlier Epistles, as we should expect, are moral and practical. It was not until Judaistic and legalizing errors arose at a later period that he wrote those Epistles (for example, Romans and Galatians) which unfold the cardinal doctrines of grace and justification by faith. Still, later the Epistles from his Roman prison confirm the same truths. And last of all, the Pastoral Epistles are suited to the more developed ecclesiastical constitution of the Church, and give directions as to bishops and deacons, and correct abuses and errors of later growth.

The prevalence of the Gentile element in this Church is shown by the fact that these two Epistles are among the very few of Paul's writings in which no quotation occurs from the Old Testament.

JFB: 1 Thessalonians (Outline)

• ADDRESS: SALUTATION: HIS PRAYERFUL THANKSGIVING FOR THEIR FAITH, HOPE, AND LOVE. THEIR FIRST RECEPTION OF THE GOSPEL, AND THEIR GOOD INFLUENCE ON ALL AROUND. (1Th 1:1-10)
• HIS MANNER OF PREACHING, AND THEIRS OF RECEIVING, THE GOSPEL; HIS DESIRE TO HAVE REVISITED THEM FRUSTRATED BY SATAN. (1Th. 2:1-20)
• PROOF OF HIS DESIRE AFTER THEM IN HIS HAVING SENT TIMOTHY: HIS JOY AT THE TIDINGS BROUGHT BACK CONCERNING THEIR FAITH AND CHARITY: PRAYERS FOR THEM. (1Th 3:1-13)
• 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. (1Th. 4:1-18)
• THE SUDDENNESS OF CHRIST'S COMING A MOTIVE FOR WATCHFULNESS; VARIOUS PRECEPTS: PRAYER FOR THEIR BEING FOUND BLAMELESS, BODY, SOUL, AND SPIRIT, AT CHRIST'S COMING: CONCLUSION. (1Th. 5:1-28)

TSK: 1 Thessalonians 4 (Chapter Introduction)

Overview

1Th 4:1, He exhorts them to go forward in all manner of godliness; 1Th 4:6, to live holily and justly; 1Th 4:9, to love one another; 1Th 4:11, and quietly to follow their own business; 1Th 4:13, and last of all, to sorrow moderately for the dead; 1Th 4:17, And unto this last exhortation is annexed a brief description of the resurrection, and second coming of Christ to judgment.

Poole: 1 Thessalonians 4 (Chapter Introduction)

THESSALONIANS CHAPTER 4

MHCC: 1 Thessalonians (Book Introduction)

This epistle is generally considered to have been the first of those written by St. Paul. The occasion seems to have been the good report of the stedfastness of the church at Thessalonica in the faith of the gospel. It is full of affection and confidence, and more consolatory and practical, and less doctrinal, than some of the other epistles.

MHCC: 1 Thessalonians 4 (Chapter Introduction)

(1Th 4:1-8) Exhortations to purity and holiness.

(1Th 4:9-12) To brotherly love, peaceable behaviour, and diligence.

(1Th 4:13-18) Not to sorrow unduly for the death of godly relations and friends, considering the glorious resurrection of their bodies at Christ's second coming.

Matthew Henry: 1 Thessalonians (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of st. Paul to the Thessalonians

Thessalonica was formerly the metropolis of Macedonia; it is now called Salonichi, and is the best peopled, and one of the best towns for commerce, in the Levant. The apostle Paul, being diverted from his design of going into the provinces of Asia, properly so called, and directed after an extraordinary manner to preach the gospel in Macedonia (Act 16:9, Act 16:10), in obedience to the call of God went from Troas to Samothracia, thence to Neapolis, and thence to Philippi, where he had good success in his ministry, but met with hard usage, being cast into prison with Silas his companion in travel and labour, from which being wonderfully delivered, they comforted the brethren there, and departed. Passing through Amphipolis and Apollonia, they came to Thessalonica, where the apostle planted a church that consisted of some believing Jews and many converted Gentiles, Act 17:1-4. But a tumult being raised in the city by the unbelieving Jews, and the lewd and baser sort of the inhabitants, Paul and Silas, for their safety, were sent away by night unto Berea, and afterwards Paul was conducted to Athens, leaving Silas and Timotheus behind him, but sent directions that they should come to him with all speed. When they came, Timotheus was sent to Thessalonica, to enquire after their welfare and to establish them in the faith (1Th 3:2), and, returning to Paul while he tarried at Athens, was sent again, together with Silas, to visit the churches in Macedonia. So that Paul, being left at Athens alone (1Th 3:1), departed thence to Corinth, where he continued a year and a half, in which time Silas and Timotheus returned to him from Macedonia (Act 18:5), and then he wrote this epistle to the church of Christ at Thessalonica, which, though it is placed after the other epistles of this apostle, is supposed to be first in time of all Paul's epistles, and to be written about a.d. 51. The main scope of it is to express the thankfulness of this apostle for the good success his preaching had among them, to establish them in the faith, and persuade them to a holy conversation.

Matthew Henry: 1 Thessalonians 4 (Chapter Introduction)

In this chapter the apostle gives earnest exhortations to abound in holiness, with a caution against uncleanness, enforced with several arguments (1Th 4:1-8). He then mentions the great duties of brotherly love, and quietness with industry in our callings (1Th 4:9-12). And concludes with comforting those who mourned for their relations and friends that died in the Lord (1Th 4:13-18).

Barclay: 1 Thessalonians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO THE THESSALONIANS

Paul Comes To Macedonia

For anyone who can read between the lines the story of Paulcoming to Macedonia is one of the most dramatic in the book of Acts. Luke, with supreme economy of words, tells it in Act_16:6-10 . Short as that narrative is, it gives the impression of a chain of circumstances inescapably culminating in one supreme event. Paul had passed through Phrygia and Galatia and ahead of him lay the Hellespont. To the left lay the teeming province of Asia, to the right stretched the great province of Bithynia; but the Spirit would allow him to enter neither. There was something driving him relentlessly on to the Aegean Sea. So he came to Alexandrian Troas, still uncertain where he ought to go; and then there came to him a vision in the night of a man who cried, "Come over into Macedonia and help us." Paul set sail, and for the first time the gospel came to Europe.

One World

At that moment Paul must have seen much more than a continent for Christ. It was in Macedonia that he landed; and Macedonia was the kingdom of Alexander the Great, who had conquered the world and wept because there were no more worlds left to conquer. But Alexander was much more than a military conqueror. He was almost the first universalist. He was more a missionary than a soldier; and he dreamed of one world dominated and enlightened by the culture of Greece. Even so great a thinker as Aristotle had said that it was a plain duty to treat Greeks as free men and orientals as slaves; but Alexander declared that he had been sent by God "to unite, to pacify and to reconcile the whole world." Deliberately he had said that it was his aim "to marry the East to the West." He had dreamed of an Empire in which there was neither Greek nor Jew, barbarian or Scythian, bond or free (Col_3:11 ). It is hard to see how Alexander could have failed to be in Paulthoughts. Paul left from Alexandrian Troas which was called after Alexander; he came to Macedonia which was Alexanderoriginal kingdom; he worked at Philippi which was called after Philip, Alexanderfather; he went on to Thessalonica which was called after Alexanderhalf-sister. The whole territory was saturated with memories of Alexander; and Paul must surely have thought, not of a country nor of a continent, but of a world for Christ.

Paul Comes To Thessalonica

This sense of the wide-stretching arms of Christianity must have been accentuated when Paul came to Thessalonica. It was a great city. Its original name was Thermal, which means The Hot Springs, and it gave its name to the Thermaic Gulf on which it stood. Six hundred years ago Herodotus had described it as a great city. It has always been a famous harbour. It was there that Xerxes the Persian had his naval base when he invaded Europe; and even in Roman times it was one of the worldgreat dockyards. In 315 B.C. Cassander had rebuilt the city and renamed it Thessalonica, the name of his wife, who was a daughter of Philip of Macedon and a half-sister of Alexander the Great. It was a free city; that is to say it had never suffered the indignity of having Roman troops quartered within it. It had its own popular assembly and its own magistrates. Its population rose to 200,000 and for a time it was a question whether it or Constantinople would be recognized as the capital of the world. Even today, under the name Salonika, it has 70,000 inhabitants.

But the supreme importance of Thessalonica lay in this--it straddled the Via Egnatia, the Egnatian Road, which stretched from Dyrrachium on the Adriatic to Constantinople on the Bosphorus and thence away to Asia Minor and the East. Its main street was part of the very road which linked Rome with the East. East and West converged on Thessalonica; it was said to be "in the lap of the Roman Empire." Trade poured into her from East and West, so that it was said, "So long as nature does not change, Thessalonica will remain wealthy and prosperous."

It is impossible to overstress the importance of the arrival of Christianity in Thessalonica. If Christianity was settled there, it was bound to spread East along the Egnatian Road until all Asia was conquered and West until it stormed even the city of Rome. The coming of Christianity to Thessalonica was crucial in the making of it into a world religion.

PaulStay At Thessalonica

The story of Paulstay at Thessalonica is in Act_17:1-10 . Now, for Paul, what happened at Thessalonica was of supreme importance. He preached in the synagogue for three Sabbaths (Act_17:2 ) which means that his stay there could not have been much more than three weeks in length. He had such tremendous success that the Jews were enraged and raised so much trouble that Paul had to be smuggled out, in peril of his life, to Beroea. The same thing happened in Beroea (Act_17:10-12 ) and Paul had to leave Timothy and Silas behind and make his escape to Athens. What exercised his mind was this. He had been in Thessalonica only three weeks. Was it possible to make such an impression on a place in three weeksime that Christianity was planted so deeply that it could never again be uprooted? If so, it was by no means an idle dream that the Roman Empire might yet be won for Christ. Or was it necessary to settle down and work for months, even years, before an impression could be made? In that event, no man could even dimly foresee when Christianity would penetrate all over the world. Thessalonica was a test case; and Paul was torn with anxiety to know how it would turn out.

News From Thessalonica

So anxious was Paul that, when Timothy joined him at Athens, he sent him back to Thessalonica to get the information without which he could not rest (1Th_3:1-2 , 1Th_3:5 ; 1Th_2:17 ). What news did Timothy bring back? There was good news. The affection of the Thessalonians for Paul was as strong as ever; and they were standing fast in the faith (1Th_2:14 ; 1Th_3:4-6 ; 1Th_4:9-10 ). They were indeed "his glory and Ws joy" (1Th_2:20 ). But there was worrying news.

(i) The preaching of the Second Coming had produced an unhealthy situation in which people had stopped working and had abandoned all ordinary pursuits to await the Second Coming with a kind of hysterical expectancy. So Paul tells them to be quiet and to get on with their work (1Th_4:11 ).

(ii) They were worried about what was to happen to those who died before the Second Coming arrived. Paul explains that those who fall asleep in Jesus will miss none of the glory (1Th_4:13-18 ).

(iii) There was a tendency to despise all lawful authority; the argumentative Greek was always in danger of producing a democracy run mad (1Th_5:12-14 ).

(iv) There was the ever-present danger that they would relapse into immorality. It was hard to unlearn the point of view of generations and to escape the contagion of the heathen world (1Th_4:3-8 ).

(v) There was at least a section who slandered Paul. They hinted that he preached the gospel for what he could get out of it (1Th_2:5 , 1Th_2:9 ); and that he was something of a dictator (1Th_2:6-7 , 1Th_2:11 ).

(vi) There was a certain amount of division in the Church (1Th_4:9 ; 1Th_5:13 ).

These were the problems with which Paul had to deal; and they show that human nature has not changed so very much.

Why Two Letters?

We must ask why there are two letters. They art, very much alike and they must have been written within weeks, perhaps days of each other. The second letter was written mainly to clear up a misconception about the Second Coming. The first letter insists that the Day of the Lord will come like a thief in the night, and urges watchfulness (1Th_5:2 ; 1Th_5:6 ). But this produced the unhealthy situation where men did nothing but watch and wait; and in the second letter Paul explains what signs must come first before the Second Coming should come (2Th_2:3-12 ). The Thessalonians had got their ideas about the Second Coming out of proportion. As so often happens to a preacher, Paulpreaching had been misunderstood, and certain phrases had been taken out of context and over-emphasized; and the second letter seeks to put things back in their proper balance and to correct the thoughts of the excited Thessalonians regarding the Second Coming. Of course, Paul takes occasion in the second letter to repeat and to stress much of the good advice and rebuke he had given in the first, but its main aim is to tell them certain things which will calm their hysteria and make them wait, not in excited idleness, but in patient and diligent attendance to the daywork. In these two letters we see Paul solving the day to day problems which arose in the expanding Church.

FURTHER READINGS

Thessalonians

J. E. Frame, Thessalonians (ICC; G)

G. Milligan, St. PaulEpistles to the Thessalonians (MmC; G)

W. Neil, The Epistles of Paul to the Thessalonians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Thessalonians 4 (Chapter Introduction)

The Summons To Purity (1Th_4:1-8)

The Necessity Of The Day's Work (1Th_4:9-12)

Concerning Those Who Are Asleep (1Th_4:13-18)

Constable: 1 Thessalonians (Book Introduction)

Introduction

Historical background

Thessalonica was an important city. Cassander, the Macedonian king, founded it in 315 B.C. and named it for his wife, who was a half-sister of Alexander the Great. It was the capital of the Roman province of Macedonia, and it stood on the Via Egnatia, the Roman highway to the East. It was a self-governing community with enough Jews in residence to warrant a synagogue (Acts 17:1).

Paul first visited Thessalonica during his second missionary journey with Silas and Timothy. They had just left prison in Philippi and made their way southward to Thessalonica. For at least three Sabbath days Paul reasoned in the synagogue with those present, and many believed the gospel (Acts 17:2). However, he probably ministered in Thessalonica for a longer time than just three weeks in view of what he wrote that he had done there (e.g., 1 Thess. 2:9; cf. Phil. 4:15-16).¹ Those who responded to the message of Christ's sufferings and resurrection (Acts 17:3, 7) were Jews (Acts 17:4) and God-fearing proselytes to Judaism. There were also some leading women of the city and many idol-worshipping pagans (Acts 17:4-5).

"If Macedonia produced perhaps the most competent group of men the world had yet seen, the women were in all respects the men's counterparts; they played a large part in affairs, received envoys and obtained concessions from them for their husbands, built temples, founded cities, engaged mercenaries, commanded armies, held fortresses, and acted on occasion as regents or even co-rulers."²

When the unbelieving Jews heard of the conversion of the proselytes, whom they were discipling, they stirred up a gang of roughnecks who attacked the house of Jason. Paul had been staying with him. Unable to find the missionaries the mob dragged Jason before the magistrates who simply charged him to keep the peace. Convinced of the danger for Paul and Jason the Christians sent Paul and Silas away from the city by night to Berea (Acts 17:10).

Paul and his party began their evangelistic work in Berea in the synagogue, as was their custom. However when many Jews there believed, the Thessalonian Jews came down to Berea and stirred up more trouble (Acts 17:10-13). The Berean Christians sent Paul away to Athens, but Silas and Timothy remained in Berea (Acts 17:14). Having been sent for by Paul, Silas and Timothy joined Paul in Athens, but he soon sent Silas back to Philippi and or Berea, and Timothy back to Thessalonica (1 Thess. 3:1-3; Acts 17:15). Later both men returned to Paul while he was practicing his trade in Corinth (Acts 18:3, 5) with a gift from the Christians in those Macedonian towns (2 Cor. 11:9; cf. Phil. 4:15).

Timothy's report of conditions in the Thessalonian church led Paul to write this epistle. Some of the Thessalonians apparently believed that Jesus Christ was about to return momentarily and had consequently given up their jobs and had become disorderly (cf. 1 Thess. 4:11; 5:14). Some worried about what had happened to their loved ones who had died before the Lord had returned (4:13, 18). Persecution from the Gentiles as well as the Jews still oppressed the believers (2:17-3:10) who were nevertheless holding fast to the truth and eager to see Paul again (3:6-8). Some outside the church, however, remained hostile to Paul (2:1-12). There appears to have been some misuse of spiritual gifts in the assembly as well as an unfortunate tendency on the part of some to return to their former habits involving sexual impurity (4:1-8; 5:19-21).

It seems clear that Paul wrote this epistle shortly after he arrived in Corinth (1:7-9; 2:17; 3:1, 6; Acts 18:5, 12), about 51 A.D. If one follows the early dating of Galatians, as I have suggested, this epistle would have been Paul's second inspired writing. If Paul penned Galatians after the second missionary journey, 1 Thessalonians could have been his first inspired epistle.³ However the first option seems more probable.⁴

A few scholars have suggested that Paul wrote 2 Thessalonians before he wrote 1 Thessalonians.⁵ This is not as improbable as may appear at first since the traditional sequence of Pauline letters to churches rests on length rather than date. Nonetheless this theory has not convinced most scholars.⁶

Purpose

In view of this epistle's contents, Paul had at least three purposes in mind when he wrote it. First, he wanted to encourage the Christians in Thessalonica who were making good progress in their new faith (1:2-10). Second, he desired to correct misinformation about himself and his fellow missionaries that some of his critics in Thessalonica were circulating (2:1-3:13). Third, he wrote to give additional instruction that would contribute to the Thessalonians' spiritual growth (4:1-5:24).

"Far and away the largest theological contribution of the Epistles [1 and 2 Thessalonians] lies in what they say about eschatology."⁷

". . . over a quarter of 1 Thessalonians and nearly half of 2 Thessalonians deal with problems and issues regarding the parousia or coming of Christ from heaven."⁸

"The Thessalonian letters present the first literary evidence for the use of parousia . . . in the sense of the future Advent of Christ: it occurs in this sense six times in the two letters. The event is depicted repeatedly in language borrowed from portrayals of OT theophanies. But it is the ethical implications that are chiefly stressed: the writers look forward to the Parousia especially as the time when their service will be reviewed and rewarded by the Lord who commissioned them, and they will be content, they say, to have it assessed by the quality of their converts."⁹

Message¹⁰

In this epistle there is evidence that Paul had conflicting emotions regarding the new church in Thessalonica. On the one hand he was joyful and satisfied with what God had accomplished. On the other hand he felt concern about the perils in which the new Christians lived.

This letter differs from most of Paul's others in that it does not deal primarily with a doctrinal issue or a departure in belief or behavior. While the teaching on the Rapture of the church is definitely a doctrinal contribution, Paul did not write primarily to expound that truth or to defend it. He simply clarified the events he had previously taught them. The new revelation is in a sense secondary to Paul's argument. Nevertheless it is obvious that the Lord's return was prominent in Paul's mind from beginning to end of this letter. He referred to it in every chapter.

Paul wrote this epistle primarily to comfort and to encourage those who were suffering for their Lord. Their hope was an essential emphasis in view of this purpose (cf. 1 Pet.).

The epistle deals with the hope of the Lord's return as this relates to Christian experience.

Paul took the fact of the Lord's return for granted. He did not feel compelled to try to prove it. His belief that Jesus would return for His own is obvious to anyone who reads this letter regardless of his or her eschatology. Paul believed in a real return of the same Jesus who had lived on the earth, died, was buried, arose from the dead, and ascended into heaven (cf. 4:16). First Thessalonians deals with when the Lord will return. The larger emphasis in 1 Thessalonians, however, is that He will return.

In relation to Christian experience the return of Christ is the final argument that produces faith. When Paul preached the gospel in Thessalonica, he proclaimed that the Christ who had come would come again (1:9-10). His converts were to wait for Him. They had turned from belief in visible idols to an invisible God. Paul urged them to wait with the assurance that they would see their God visibly soon. They turned from disorder to the hope of divine rule, from spiritual anarchy to the hope of an orderly kingdom. Christians trust in Christ's first coming and wait for His return. Without the hope of Christ's vindication the message of His death is incomplete. I do not mean that the return of Christ is part of the gospel message. However without the hope of Christ's return the gospel message is harder to accept. The return of Christ is the final argument that produces faith in this sense. It is an apologetic for Christianity.

In relation to Christian experience the return of Christ is, second, the abiding confidence that inspires labor (1:9). The Thessalonians turned from idols to serve the living God. Their reward for service would come at His return. That would be their payday. Paul referred to his readers as his own reward for service at Christ's return (2:19-20). A little of our reward comes to us here and now, but the great bulk of it awaits the judgment seat of Christ (cf. 1 Cor. 15:58). When those we have led to Christ and discipled experience glorification, our reward will be full. This prospect is what so forcefully motivated Paul in his tireless missionary service.

Third, in relation to Christian experience the return of Christ is the ultimate victory that creates patience (3:13). The conviction that we will experience ultimate victory at the Rapture produces patience in the believer (cf. 5:14b). We can be patient about our own slow growth knowing that eventual glorification will take place. Furthermore we can be patient with God knowing that God will balance the scales of justice and vindicate Himself. One day Christ will return just as one day He was born. Both events are crises in history. They are high points not built up to gradually but introduced as cataclysms.

Thus the return of Christ is the final argument producing faith, the abiding confidence inspiring labor, and the ultimate victory creating patience. In the introduction to this epistle Paul said he remembered his readers' work of faith, labor of love, and patience of hope (1:3). Faith, hope, and love are the three greatest attributes of the Christian life, and they are possible because Christ will return.

This epistle also helps us understand how we should respond to the truth that Christ will return.

First, in our own life we should respond with godly behavior: personal purity, love for the brethren, and honesty in the world. Christ's return should have a purifying effect in every one of these areas of our life (ch. 4).

Second, in the face of death there is a two-fold response. There is comfort for the bereaved in particular (4:14).

Also there is comfort for all the living (4:18).

Third, in view of judgment to come our response should be confidence. We will not experience God's wrath, but He will deliver us from it in all its manifestations.

Failure to accept the truth of the Lord's return results in unbelief and a return to idols.

It results in indolence that leads to strife.

Furthermore it results in impatience that leads to sin. These are the very opposite of the work of faith, the labor of love, and the patience of hope.

The light of this great doctrine underwent an eclipse during the history of the church. It only came out into prominence again in the nineteenth century. We at Dallas Seminary follow in the train of those dispensational writers and teachers who through careful study of the whole Word of God have brought this doctrine back out into public view. Satan would like to silence this emphasis because the hope of Christ's return is one of the greatest motivations for Christian service and sacrifice. The sanctification of the whole person (spirit, soul, and body) consists in active waiting for Jesus to return (5:23). I pray that as a result of this study of 1 Thessalonians we may all live with a greater conscious awareness of Christ's return.

Outline¹¹

I. Salutation and greeting 1:1

II. Personal commendations and explanations 1:2-3:13

A. Thanksgiving for the Thessalonians 1:2-10

1. Summary statement 1:2-3

2. Specific reasons 1:4-10

B. Reminders for the Thessalonians 2:1-16

1. How the gospel was delivered 2:1-12

2. How the gospel was received 2:13-16

C. Concerns for the Thessalonians 2:17-3:13

1. Desires to see them again 2:17-3:5

2. Joy on hearing about them 3:6-13

III. Practical instructions and exhortations 4:1-5:24

A. Christian living 4:1-12

1. Continued growth 4:1-2

2. Sexual purity 4:3-8

3. Brotherly love 4:9-12

B. The Rapture 4:13-18

C. Personal watchfulness 5:1-11

D. Church life 5:12-15

1. Attitudes toward leaders 5:12-13

2. Relationships among themselves 5:14-15

E. Individual behavior 5:16-24

1. Personal actions and attitudes 5:16-18

2. Actions and attitudes in corporate living 5:19-22

3. Divine enablement 5:23-24

IV. Conclusion 5:25-28

Constable: 1 Thessalonians

1 Thessalonians

Bibliography

Askwith, E. H. "I' and We' in the Thesalonian Epistles." Expositor. Series 8:1 (1911):149-59.

Barclay, William. The Letters to the Philippians, Colossians and Thessalonians. Daily Study Bible series. 2nd ed. and reprint ed. Edinburgh: Saint Andrew Press, 1963.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Best, Ernest. A Commentary on the First and Second Epistles to the Thessalonians. Harper's New Testament Commentaries series. New York: Harper and Row, 1972.

_____. A Commentary on the First and Second Epistles to the Thessalonians. Black's New Testament Commentaries series. 2nd ed. London: Black, 1977.

Bicknell, E. J. The First and Second Epistles to the Thessalonians. Westminster Commentaries series. London: Methuen, 1932.

Boice, James Montgomery. The Last and Future World. Grand Rapids: Zondervan Publishing House, 1974.

Bornkamm, Gunther. Paul. Translated by D. M. G. Stalker. New York: Harper, 1971.

Brindle, Wayne A. "Biblical Evidence for the Imminence of the Rapture." Bibliotheca Sacra 158:630 (April-June 2001):138-51.

Brookes, James H. "Kept Out of the Hour." Our Hope 6 (November 1899):153-57.

Bruce, F. F. 1 and 2 Thessalonians. Word Biblical Commentary series. Waco: Word Books, 1982.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Clark, Kenneth W. "Realized Eschatology." Journal of Biblical Literature 59 (1940):367-83.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

_____. "1 Thessalonians." In Bible Knowledge Commentary: New Testament, pp. 687-711. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Demy, Timothy J., and Ice, Thomas D. "The Rapture and an Early Medieval Citation." Bibliotheca Sacra 152:607 (July-September 1995):306-17.

Denney, James. The Epistles to the Thessalonians. The Expositors' Bible series. New York: Hodder and Stoughton, n.d.

Dictionary of the Apostolic Church, Edited by James Hastings. 1915 ed. S.v. "Thessalonians, Epistles to the," by F. S. Marsh.

Dictionary of the Bible, Edited by James Hastings. 1910 ed. S.v. "Thessalonians, First Epistle to the," by W. Lock.

Donfield, Karl P. "The Cults of Thessalonica and the Thessalonian Correspondence." New Testament Studies 31:3 (July 1985);336-56.

Edgar, Thomas R. "An Exegesis of Rapture Passages." In Issues in Dispensationalism, pp. 203-23. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

_____. "The Meaning of Sleep' in 1 Thessalonians 5:10." Journal of the Evangelical Theological Society 22:4 (December 1979):345-49.

Fee, Gordon D. The First Epistle to the Corinthians. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Feinberg, Paul D. "Dispensational Theology and the Rapture." In Issues in Dispensationalism, pp. 225-45. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Fickett, Harold L. Keep On Keeping On! Bible Commentary for Laymen series. Glendale: Gospel Light Publications, Regal Books, 1977.

Findlay, George G. The Epistles of Paul the Apostle to the Thessalonians. Cambridge Greek New Testament for Schools and Colleges series. 1904; reprint ed., Grand Rapids: Baker Book House, 1982.

Frame, James Everett. A Critical and Exegetical Commentary on the Epistles of St. Paul to the Thessalonians. International Critical Commentary series. Edinburgh: T. & T. Clark, 1912.

Fuller, Reginald H. The Mission and Achievement of Jesus. Chicago: Alec R. Allenson, Inc., 1954.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gundry, Robert H. The Church and the Tribulation. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, Academic Books, 1973.

Guthrie, Donald. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Hendriksen, William. New Testament Commentary: Exposition of I and II Thessalonians. Reprint ed. Grand Rapids: Baker Book House, 1974.

Hiebert, D. Edmond. The Thessalonian Epistles. Chicago: Moody Press, 1971.

_____. Working with God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hock, Ronald F. The Social Context of Paul's Ministry: Tentmaking and Apostleship. Philadelphia: Fortress Press, 1980.

Hodges, Zane C. "The Rapture in 1 Thessalonians 5:1-22." In Walvoord: A Tribute, pp. 67-79. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Hodgson, Robert, Jr. "Gospel and Ethics in First Thessalonians." The Bible Today 26 (November 1988):344-49.

Hubbard, David A. "The First Epistle to the Thessalonians." In Wycliffe Bible Commentary, pp. 1347-59. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Hunter, A. M. Paul and His Predecessors. London: SCM Press Ltd., 1961.

International Standard Bible Encyclopedia. Edited by James Orr. 1957 ed. S.v. "Thessalonians, The First Epistle of Paul to the," by Rollin Hough Walker.

Ironside, Harry A. Addresses on the First and Second Epistles to Thessalonians. New York: Loizeaux Brothers, 1959.

Jewett, Robert. The Thessalonian Correspondence: Pauline Rhetoric and Millenarian Piety. Foundations and Facets series. Philadelphia: Fortress Press, 1986.

Karleen, Paul. The Pre-Wrath Rapture of the Church: Is It Biblical? Langhorne, Pa.: BF Press, 1991.

Katterjohn, Arthur D. The Tribulation People. Carol Stream, Il.: Creation House, 1975.

Kimball, William R. The Rapture: A Question of Timing. Grand Rapids: Baker Book House, 1985.

Ladd, George E. The Blessed Hope. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1956.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 11: Galatians-Hebrews, by Otto Schmoller, Karl Braune, C. A. Auberlen, C. J. Riggenbach, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starburk, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lenski, Richard C. H. The Interpretation of St. Paul's Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon. Reprint ed. Minneapolis: Augsburg Publishing House, 1964.

Lewis, Gordon R. "Biblical Evidence for Pretribulationism." Bibliotheca Sacra 125:499 (July-September 1968):216-26.

Lightfoot, J. B. Notes on the Epistles of St. Paul. Reprint ed. Winona Lake, In.: Alpha Publications, n.d.

Lindars, Barnabas. "The Sound of the Trumpet: Paul and Eschatology." Bulletin of the John Rylands University Library of Manchester 67:2 (Spring 1985):766-82.

Lowery, David K. "A Theology of Paul's Missionary Epistles." In A Biblical Theology of the New Testament, pp. 243-97. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Malherbe, A. J. Moral Exhortation, A Greco-Roman Sourcebook. Library of Early Christianity series. Philadelphia: Westminster Press, 1986.

Manson, Thomas W. "St. Paul in Greece: The Letters to the Thessalonians." Bulletin of the John Rylands Library 35 (1952-53):428-47.

_____. Studies in the Gospels and Epistles. Manchester: University of Manchester, 1962.

Marshall, I. Howard. 1 and 2 Thessalonians. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan & Scott Pub. Ltd., 1983.

Martin, D. Michael. 1, 2 Thessalonians. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

McClain, Alva J. The Greatness of the Kingdom. Grand Rapids: Zondervan Publishing House, 1959.

McLean, John A. "Another Look at Rosenthal's Pre-Wrath Rapture.'" Bibliotheca Sacra 148:592 (October-December 1991):387-98.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Milligan, George. St. Paul's Epistles to the Thessalonians. Evangelical Masterworks series. Reprint ed. Old Tappan, NJ: Fleming H. Revell, Co., n.d.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morison, Frank. Who Moved the Stone? 1930. Reprint ed. Grand Rapids: Zondervan Publishing House, Lamplighter Books, 1958.

Morris, Leon. The Epistles of Paul to the Thessalonians. Tyndale New Testament Commentary series. London: Tyndale Press, 1966.

_____. The First and Second Epistles to the Thessalonians. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979.

Murray, John. The Epistle to the Romans. 2 vols. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1959.

Ockenga, Harold John. "Will the Church Go Through the Tribulation? Yes." Christian Life, February 1955, pp. 22, 66.

Payne, J. Barton. The Imminent Appearing of Christ. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Pentecost, J. Dwight Things to Come. Findlay, Oh.: Dunham Publishing Co., 1958.

Plevnik, Joseph. "The Taking Up of the Faithful and the Resurrection of the Dead in 1 Thessalonians 4:13-18." Catholic Biblical Quarterly 46 (1984):274-83.

Radmacher, Earl D. "Believers and the Bema." Grace Evangelical Society News 10:3 (May-June 1995):1, 4.

_____. "The Imminent Return of the Lord." In Issues in Dispensationalism, pp. 247-67. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Reese, Alexander. The Approaching Advent of Christ. London: Marshall, Morgan & Scott, 1937.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Rosenthal, Marvin. The Pre-Wrath Rapture of the Church. Nashville: Thomas Nelson Publishers, 1990.

Ryrie, Charles Caldwell. First and Second Thessalonians. Moody Colportage Library series. Chicago: Moody Press, 1959.

_____. So Great Salvation. Wheaton: Scripture Press Publications, Victor Books, 1989.

Showers, Renald E. Maranatha Our Lord, Come: A Definitive Study of the Rapture of the Church. Bellmawr, Pa.: Friends of Israel Gospel Ministry, 1995.

Smith, J. B. A Revelation of Jesus Christ. Edited by J. Otis Yoder. Scottsdale, Pa.: Herald Press, 1971.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fl.: Schoettle Publishing Co., 1991.

_____. "A Review of The Pre-Wrath Rapture of the Church." Bibliotheca Sacra 148:589 (January-March 1991):90-111.

Tarn, W. W., and Griffith, G. T. Hellenistic Civilisation. Third edition. London: E. Arnold, 1952.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Thomas, Robert L. "1 Thessalonians." In Ephesians--Philemon. Vol. 11 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1978.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Wallace, Daniel B. "A Textual Problem in 1 Thessalonians 1:10: Ek tes Orges vs Apo tes Orges." Bibliotheca Sacra 147:588 (October-December 1990):470-79.

Walvoord, John F. The Blessed Hope and the Tribulation. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1976.

_____. The Rapture Question. Findlay, Oh.: Dunham Publishing Co., 1957.

_____. "The Resurrection of Israel." Bibliotheca Sacra 124:493 (January-March 1967):3-15.

_____. The Thessalonian Epistles. Study Guide series. Grand Rapids: Zondervan Publishing House, 1979.

Wanamaker, Charles A. The Epistles to the Thessalonians. New International Greek Testament Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Exeter, Eng.: Paternoster Press, 1990.

White, R. Fowler. "Does God Speak Today Apart from the Bible? In The Coming Evangelical Crisis, pp. 77-90. Edited by John H. Armstrong. Chicago: Moody Press, 1996.

Wiersbe, Warren W. Be Ready. BE Books series. Wheaton: Scripture Press Publications, Victor Books, 1980.

Copyright 2003 by Thomas L. Constable

Haydock: 1 Thessalonians (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE THESSALONIANS.

INTRODUCTION.

St. Paul having preached with success at Thessalonica, the chief city of Macedonia, wrote to the this letter, to confirm them in the Christian faith and in the practice of virtue. This, in order, is the first epistle of St. Paul. He wrote it about the year fifty-two, as it is thought, from Corinth. (Witham) --- St. Paul having preached the gospel in this place, converted some Jews and a great number of Gentiles; but the unbelieving Jews, envying his success, raised such a commotion against him, that he and his companion Silvanus were obliged to quit the city. Afterwards he went to Athens, where he had heard that the converts in Thessalonica were under severe persecution ever since his departure; and lest they should lose their fortitude, he sent Timothy to strengthen and comfort them in their sufferings. In the mean time St. Paul came to Corinth, where he wrote this first epistle and also the second to the Thessalonians, both in the same year, being the nineteenth after our Lord's ascension. (Challoner) --- St. Paul preached the faith in this city, assisted by Silas and Silvanus, whose name is joined with the apostle's in this letter. See Acts xvii. Being driven away from this city by the violence of the Jews, he left Timothy and Silas in Macedonia, to confirm the new converts in their faith. But having afterwards called them to him, and hearing of their constancy and perseverance, he writes this epistle to encourage them and praise them. It is the first in time of all St. Paul's epistles, and filled with the most affectionate expressions of love and tenderness for his spiritual children in Jesus Christ. In the latter part of the epistle, he gives some short instructions concerning the state of souls after death, and the coming of the last day; as his companions had informed him that strange reports concerning these two articles were in circulation at Thessalonica, to the disturbance of the faithful. (Calmet, Estius, and others.) --- The first three chapters are to confirm and comfort the Thessalonians against the temptations of persecution; the other two are to exhort them to live up to the precepts he delivers them.

====================

Gill: 1 Thessalonians (Book Introduction)

INTRODUCTION TO 1 THESSALONIANS

Thessalonica was a very large, populous, and flourishing city, it was "liberae conditionis", as Pliny says ^a, a free city, and the metropolis of Macedonia; it was formerly called Halis ^b, and had the name of Thessalonica given it by Philip king of Macedon, on account of his conquest of Thessalia, which this name signifies; and some say he gave this name to a daughter of his on that occasion, who was afterwards the wife of Cassander; who, others say, called this place by his wife's name ^c, which before was Therme: its name with the Italians is Salonichi, and is now in the hands of the Turks, as all Greece is: here the Apostle Paul came after he had been at Philippi, and stayed about three weeks, and preached every sabbath day, and his ministry was blessed to the conversion of some Jews, a multitude of devout Greeks, and many of the chief women of the place, which laid the foundation of a Gospel church; to which the apostle wrote this epistle, and is the first of all the epistles he wrote: the occasion of it was this; the unbelieving Jews, vexed to see the apostle's success, raised a mob of the baser sort of people, and assaulted the house of Jason, where the apostle and his companions were; but Paul and Silas were sent away by night to Berea, which the rabble understanding, followed them thither; when Paul was sent as if he was going to the sea, but was conducted by the brethren to Athens, who gave orders that Silas and Timothy should come to him with all speed, as they did; and Timothy was sent back to Thessalonica to establish and comfort the young converts there; and returning with good news of their faith, and charity, to the apostle at Corinth, he sent them from thence this epistle, and not from Athens, as some have thought: the design of which is to encourage them under their afflictions and sufferings; to exhort them to stand fast in the Lord, to abide by his truths and ordinances, and to live an holy life and conversation, and to regard the several duties of religion, towards God and one another, and those that were set over them; and in it he instructs them concerning the resurrection of the dead, and the coming of Christ, articles of very great importance and concern: the writing of this epistle is placed by Dr. Lightfoot in the 51st year of Christ, and in the 11th of Claudius Caesar.

Gill: 1 Thessalonians 4 (Chapter Introduction)

INTRODUCTION TO 1 THESSALONIANS 4

In this chapter the apostle proceeds to exhort in general to the performance of good works, particularly to purity of life, to brotherly love, to quietness, diligence, and industry in the several callings of life, and not to mourn in an excessive and immoderate manner for deceased friends; which leads him to say some things concerning the second coming of Christ, and the resurrection of the dead. The general exhortation to holiness is in 1Th 4:1 which is pressed in a way of entreaty for the sake of Christ; and the duties urged to were the commandments of Christ, and which the apostles had given them, and they had received, and were well acquainted with; and besides, a walk according to these commands was well pleasing to God, and sanctification in general was his will: and in particular the apostle exhorts to abstain from fornication, and all uncleanness; since it is a dishonouring the body of man; acting the part of the ignorant Gentiles that know not God; a defrauding another man, as is uncleanness with another man's wife; the vengeance of God will light on such; it is contrary to that calling with which the saints are called, that being to holiness, and not uncleanness; and to despise this exhortation, is casting contempt, not upon man, but God himself, 1Th 4:4. Brotherly love is the next thing exhorted to, which seemed needless to write about, since, in regeneration, these saints were taught to exercise it, and had exercised it towards all the brethren throughout Macedonia, though it was necessary to exhort them to abound more and more in it, 1Th 4:9 and to study peace and quietness, and be industrious in their business, that so they might live an honest life among their carnal neighbours, and not be in want of anything from them, 1Th 4:11 and whereas some of them had lost some of their dear friends and relations by death, and were ready to exceed due bounds in their sorrow for them, he dehorts from such immoderate sorrow, as being like that of those that had no hope of a resurrection from the dead; whereas, seeing it was an article of their faith, that Christ was risen from the dead, they might assure themselves that those that sleep in him shall be brought along with him when he shall appear a second time, 1Th 4:13 which will not be prevented by those that are alive when Christ comes; for as they will be changed, the dead in Christ will be raised at his coming; which coming of his will be in person, from heaven, with a shout, the voice of the archangel, and trump of God; and then both shall be caught up together to meet him in the air, and be for ever with him; and therefore they had no need to sorrow as others, since they should meet again, and never part more, and with which words they should comfort one another under their present loss, 1Th 4:15.

College: 1 Thessalonians (Book Introduction)

FOREWORD

This commentary has been produced through a full schedule of college and seminary teaching and church-based ministry. In the current climate of biblical studies, that schedule has necessitated some compromises. Journal articles, scholarly monographs and commentaries are today so numerous that the person who wants to keep current in the study of a biblical book must have the leisure to devote almost full time to the task. Therefore, I have not been able to consider all the issues as thoroughly as I might have liked. For most readers, however, this is probably a relief. I have tried to discuss only those matters which significantly affect our understanding of the text and have sufficient supporting evidence to warrant a hearing. So to those who find that an issue has been ignored, too briefly summarized, or too fully discussed, I offer my apologies. It is my hope that the setting in which I have written the book, having taught and preached on it in churches and a church-based college and seminary, will ensure a greater degree of relevance than might be found in some scholarly works and a greater degree of accuracy than in some popular ones.

Thanks for assistance with this project go to several people. I am grateful to the publishers and editors of the series for their invaluable help in bringing this work to publication. To my former professor and present colleague Dr. Jack Cottrell, who first offered the invitation, and to Mr. John Hunter of College Press, who graciously worked with me for its completion, I give special thanks. Another former professor and present colleague, Mr. Tom Friskney, first stimulated my study of the Thessalonian letters. His influence is felt on every page, but he should not be blamed for my mistakes. In particular I thank my family - my wife, Tammie, and our children, Cale and Allison - for their patience with me as I spent too many evenings, weekends and vacation times working on this project.

My parents, Chet and Millie Weatherly, more than anyone have provided the example for me of the integrity, love, discipline, hard work, generosity, endurance and expectancy which these letters teach. I dedicate this book to them with heartfelt gratitude.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

Though it is a relatively brief letter, 1 Thessalonians provides the modern Christian with a challenging glimpse into the life and thought of the first generation of Christianity. Its presentation of the ministry of Paul, the trials of the persecuted church, the ethical demands of the new life in Christ, and especially of the vivid expectation of Christ's return provides some of the foundational elements for genuine Christian experience in every era.

Major critical problems with 1 Thessalonians are fewer than with some other Pauline letters; the bulk of modern scholarship is largely agreed about the general circumstances under which the letter was written. But knowing those circumstances provides a necessary touchstone for the interpretation of the letter, so they will be briefly summarized below.

THE CITY OF THESSALONICA

Founded by Cassander, a general of Alexander the Great, around 315 B.C., Thessalonica was a city of size and influence. Located at the head of the Thermatic Gulf, now called the Gulf of Salonika, a natural harbor on the Aegean coast of Macedonia, the northern part of the Greece, it was an important port city, providing a gateway to the Macedonian interior. Its prominence as a transportation center was augmented when the Romans constructed the Via Egnatia or Egnatian Way, a highway crossing the Greek peninsula from east to west and ultimately connecting Asia in the east with Italy and Rome in the west. Inland from Thessalonica lay a fertile plain, which provided abundant agricultural resources for the city and the region.

It is little wonder, then, that in 146 B.C. the Romans designated Thessalonica as the capital of the province of Macedonia. The city itself had an independent government with magistrates known as "politarchs" (Acts 17:6, 8), providing a degree of autonomy from the imperial government and its taxes. The religious climate was dominated by paganism; the cults of Dionysus and the Cabirus appear to have been especially prominent. According to Acts 17:1 there was also a colony of Jews large enough to constitute at least one synagogue.

Altogether, then, Thessalonica appears to us as a busy, prosperous, cosmopolitan city, a place where the gospel could readily take root but also meet significant resistance. That image is confirmed to us by the description of Paul's mission in Acts and the corresponding elements of 1 Thessalonians.

PAUL'S MINISTRY IN THESSALONICA

AND THE WRITING OF 1 THESSALONIANS

According to Acts, Paul visited Thessalonica with Timothy and Silas on what we call his second missionary journey (17:1). Having left Philippi after being jailed overnight, Paul traveled to the neighboring city on the Egnatian Way, perhaps pursuing a strategy of planting churches in cities on major transportation arteries so that the gospel could spread out from those centers. There, as was his custom, Paul preached in the synagogue as long as he was able (17:2-3). Acts indicates that his converts included Jews, God-fearers (Gentiles who acknowledged the God of Israel but had not converted fully to Judaism), and some of the principal women (17:4). According to Acts these conversions prompted a jealous response from non-Christian Jews, presumably synagogue leaders, who incited a mob against the Christians (17:5-7). The magistrates appear to have recognized that the mob's anger was not prompted by any offense against the civil order and required only that Jason, apparently a prominent Christian convert, post a bond pledging no further trouble (17:8-9). The violence did, however, prompt Paul to leave the city, perhaps sooner than he had planned (17:10).

From Thessalonica Paul went to Berea. But the fervor of his Thessalonian opponents was intense, for they followed him there and incited similar opposition (17:13). Paul then went on alone to Athens, leaving Silas and Timothy behind (17:14-15). After Paul had preached in Athens with mixed results (17:16-34), he went on to Corinth (18:1). There Silas and Timothy rejoined him (18:5).

The text of 1 Thessalonians confirms and supplements this outline. Though Paul focuses on the conversion of Gentiles in 1:9 (see comments below), says little about the conversion of Jews, and does not quote the Old Testament, themes from the Jewish Scriptures and Judaism appear throughout the letter (cf. 1:4, 6, 10; 2:4, 10, 12, 15-16, 18; 3:3, 5; 4:3, 5-8, 16; 5:3, 5, 8-9, 23-24), implying an audience familiar with them. The letter acknowledges the opposition to Paul (2:2) and the ongoing problem of persecution in Thessalonica (1:6; 2:14; 3:3-4), elements entirely consistent with the anti-Christian violence which Acts depicts. It indicates that Paul left the city prematurely and under duress (2:17) and was prevented from returning (2:18). In particular it makes clear that from Athens Paul sent Timothy back to Thessalonica as a substitute for his own presence (3:1-3; see comments below) to strengthen the church and report about its progress to Paul. Timothy's return and report are recounted also (3:6).

It appears, then, that Timothy's report prompts the writing of this first letter. We can infer from the letter's contents that the report was mostly positive but did note some areas of serious concern. The letter serves to reassure the readers about their status as Christians (1:3-10; 3:11-13) and about Paul's concern for them despite his absence (2:1-12; 2:17-3:10), to strengthen them in the persecution which they endure (2:13-16; 3:4-5), and to reiterate instruction which they had already received about the standards by which they are to live as people in Christ surrounded by an immoral pagan culture (4:1-12). In particular Paul is concerned about their misunderstanding of the significance of Christ's return, especially regarding the status of those who have died as Christians (4:13-18), but also more generally (5:1-11). He also expresses specific concern about the need for Christians to support themselves responsibly (4:11-12; 5:14; cf. 2:6b-9), and to have proper respect for leaders (5:12) and for the spiritual gift of prophecy (5:19-22). In essence, then, this letter is a substitute for Paul's actual presence, containing the teaching which he would have delivered had it been possible for him to return to Thessalonica immediately. While a couple of specific problems had arisen, Paul's primary concern is to strengthen the young church in its commitment and the consistency of its practice.

DATE

If the reconstruction above is correct, then 1 Thessalonians was written during Paul's stay in Corinth on his second missionary journey. It is conceivable that Paul could have written this letter on his third journey after his second visit to Thessalonica, but since the letter itself refers to only one visit, the obvious explanation is that Paul had made only one. Some have denied the accuracy of the sequence of events in Acts altogether, but the numerous points of confirmation between 1 Thessalonians and Acts as noted above make such a denial highly questionable.

Paul's stay in Corinth can be dated with an exceptional degree of precision. According to Acts 18:12-17, Gallio served as proconsul of Achaia during Paul's Corinthian mission. An inscription at Delphi puts Gallio as proconsul during the twelfth year of Claudius' imperial power, after the Roman senate's twenty-sixth proclamation of Claudius as emperor. Since the twenty-seventh proclamation was made in August of A.D. 52 and proconsuls took office usually in midsummer, Gallio can be assumed to have taken office in the summer of A.D. 50 or 51. The Acts account makes it appear that Paul was brought before Gallio not long after he took office and near the end of Paul's eighteen-month sojourn in the city. Therefore, a date of 50-51 is likely for this letter.

Relative to Paul's other letters, 1 Thessalonians is very early. Unless Galatians was written earlier, as is plausible, between the first and second missionary journeys, or 2 Thessalonians was written first (see the introduction to 2 Thessalonians below), this letter is Paul's earliest. If so, it is also likely to be the earliest book of the New Testament, unless, as we have no way to confirm, one of the Gospels or the letter of James was penned sometime in the forties of the first century. For students of Paul and of early Christianity generally, then, this letter has special import.

AUTHORSHIP

Few critical scholars have doubted that Paul composed this letter himself. The internal claim of the letter is clear and unequivocal, including not only the salutation (1:1), but the repeated personal references in the middle section of the letter (2:1-3:10). Likewise, the external evidence is clear. The letter was quoted in some of the earliest Christian literature outside the New Testament (Ign. Eph. 10:1; Ign. Rom. 2:1; Did. 16:6-7), attributed to Paul as early as Marcion (c. A.D. 140), and never questioned in the early centuries of Christianity.

Those who have contended that 1 Thessalonians is not an authentic letter of Paul have largely based their arguments on alleged discrepancies with Acts. As implied above, it has been argued that this letter indicates that Paul's Thessalonian converts were pagans (1:9; 4:1-5) while Acts asserts that they were Jews and God-fearers (17:4). However, as noted in the comments below, Paul may have a particular reason for emphasizing converts from paganism, and Acts certainly emphasizes Jewish converts in Thessalonica as a part of a larger theme in Paul's ministry. Neither book, however, should be understood to be deliberately specifying the precise composition of the Thessalonian church.

Likewise, it has been argued that the movements of Timothy and Silas in 1 Thessalonians do not match those in Acts. In particular, Acts 18:5 shows them rejoining Paul in Corinth, whereas 1 Thessalonians 3:1-6 may show Timothy rejoining Paul in Athens. Several reconstructions of their specific movements can be offered which account for the material in both books. Paul may have initially left Timothy and Silas behind in Macedonia, and they may have returned to him briefly in Athens only to be sent back to Macedonia a second time. Alternately, Paul may have sent his associates back to Thessalonica after arriving in Athens, and Acts may simply condense their movements, giving the result that they were "left behind" while focusing attention on Paul. But most important is the observation that the use of "Athens" instead of "here" in 1 Thess 3:1 indicates that Paul probably wrote from a place other than Athens and so was reunited with Timothy at that place. Corinth clearly fits the details here, precisely in accord with the description in Acts.

A third argument based on alleged tensions with Acts concerns the length of Paul's stay. It is argued that Acts 17:2 indicates a stay of three weeks, whereas this letter presumes a longer stay with its discussion of Paul's self-support and preaching. However, all that Acts 17:2 asserts is that Paul preached in the synagogue for three sabbaths, not that those three weeks comprised his entire stay. And if only three weeks were involved, Paul still could have preached, taught and worked with his hands.

Another challenge to authorship is found in hypotheses which argue that the letter is a compilation of several authentic or pseudepigraphical letters, edited together by a later follower of Paul. Elaborate arguments for compilation are entirely conjectural and have found little support. Some have argued that 5:1-11 is a later, non-Pauline interpolation based on its vocabulary and content. The differences with the rest of Paul's letters are in fact few, however, and so this hypothesis has little support either. More prominent has been the hypothesis that 2:13-16 are a later interpolation of non-Pauline material. Specific discussion of this issue can be found in the comments on the passage below.

ORGANIZATION

Most of Paul's letters follow a rather set pattern of salutation, thanksgiving, letter body, and closing greetings. This pattern is apparent in a wide variety of letters from the Greco-Roman world, indicating that Paul adapted the standard letter form for his own purposes.

1 Thessalonians follows this pattern approximately, as the outline below indicates. One variation comes at 2:13-16, where Paul appears to offer a second thanksgiving. Such formal irregularities are not surprising, however, if Paul felt free to adapt standard forms as the occasion demanded.

Recently Paul's letters have been analyzed according to the patterns of Greek rhetoric. Several recent works have employed this approach in understanding 1 Thessalonians, with the beneficial result of stressing that the letter is a unified composition with a specific purpose of communication. Opinions vary, however, on where the precise rhetorical divisions lie, probably because Paul did not compose his letters strictly according to the canons of rhetoric, though he was probably influenced by them. In this commentary, therefore, no direct attention will be given to specifying the precise rhetorical contours of the letter.

THEOLOGICAL VALUE

As a small, young church in big, pagan city, the Thessalonian Christians faced challenges to their faith at every turn. Persecution, social pressure, temptations of the old lifestyle, conflict with new brothers and sisters in Christ, and surrender to despair were constant threats. Whatever the confidence with which they began their Christian pilgrimage, these believers were now faced with the daily ordeals of life in Christ in hostile surroundings.

Paul's answers to these problems are varied and significant. He confirms the truth of the gospel in the face of the doubts and struggles which they face, reminding them of the change which the gospel has brought to their lives and of the warnings which they had already received about the difficulties to come. He reminds them of his own manner of life with them, itself a confirmation of the truth of his message and an example of the self-sacrificial love and Christ-glorifying integrity which comprise the core of the Christian lifestyle. That love expressed to one another will in turn draw the church together to stand up to the pressure of the hostile culture which surrounds it. Perhaps most importantly, Paul reminds the readers repeatedly that the work of God begun in them in Christ will not be complete until Christ returns. They can therefore look forward to his return with great expectancy, remembering that even death itself will then be utterly defeated, and living each moment in faithfulness as they await the fulfillment of their relationship with Christ.

The situation for Christians near the beginning of the third millennium is not much different from the one that Paul addressed. And so his reminders remain timely. The truth and power of the gospel, the love and integrity which characterize Christ's people, and the living hope of Christ's return are especially relevant to a people confronted with the contemporary diseases of relativism, hatred, selfishness, and despair. The conviction that this universe will end with God's eternal triumph is as foreign to modern thinking as is the idea that it began by God's command. But apart from such a conviction, which stands at the center of 1 Thessalonians, can humanity find meaning in what seems to be chaos? Without it, can humanity find a basis for moral decisions? Faced with such questions, today's reader will not have to read far in 1 Thessalonians to find both blessing and challenge.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

1 & 2 THESSALONIANS

COMMENTARIES

Commentaries are cited in the notes by author's last name alone.

Bruce, F.F. 1 & 2 Thessalonians . WBC 45. Waco, TX: Word, 1982.

Best, Ernest. The First and Second Epistles to the Thessalonians . BNTC. 1972. Reprint, Peabody, MA: Hendrickson, 1986.

Frame, James Everett. A Critical and Exegetical Commentary on the Epistles of St. Paul to the Thessalonians . ICC. Edinburgh: T. & T. Clark, 1979 (reprint).

Marshall, I. Howard. 1 and 2 Thessalonians . NCB. Grand Rapids: Eerdmans, 1983.

Morris, Leon. The First and Second Epistles to the Thessalonians . NICNT. Rev. ed. Grand Rapids: Eerdmans, 1991.

Wanamaker, Charles A. The Epistles to the Thessalonians . NIGTC. Grand Rapids: Eerdmans, 1990.

OTHER WORKS

Allison, Dale C. "The Pauline Epistles and the Synoptic Gospels: the Pattern of the Parallels," NTS 28 (1982)1-31.

Aus, Roger D. "God's Plan and God's Power: Isaiah 66 and the Restraining Factors of 2 Thess 2:6-7," JBL 96 (1977) 537-553.

. "The Liturgical Background of the Necessity and Propriety of Giving Thanks According to 2 Thes 1:3," JBL 92 (1973) 432-438.

Bammel, Ernst. "Preparation for the Perils of the Last Days: 1 Thessalonians 3:3." In Suffering and Martyrdom in the New Testament: Studies Presented to G. M. Styler by the Cambridge New Testament Seminar . Ed. William Horbury and Brian McNeil. New York: Cambridge University Press, 1981.

Bassler, Jouette M. "The Enigmatic Sign: 2 Thessalonians 1:5," CBQ 46 (1984) 498-510.

Boers, Hendrikus. "The Form Critical Study of Paul's Letters. I Thessalonians as a Case Study," NTS 22 (1976) 140-158.

Collins, R.F. Studies on the First Letter to the Thessalonians . BETL 66. Leuven: Leuven University Press, 1984.

Cottrell, Jack. What the Bible Says About God the Ruler . Joplin, MO: College Press, 1984.

Donfried, Karl P. The Theology of the Shorter Pauline Letters . New York: Cambridge University Press, 1993.

Ellis, E. Earle. Prophecy and Hermeneutic in Early Christianity . Grand Rapids: Eerdmans, 1978.

Ferguson, Everett. Backgrounds of Early Christianity . 2nd ed. Grand Rapids: Eerdmans, 1993.

Friskney, Tom. Thirteen Lessons on First and Second Thessalonians . Joplin, MO: College Press, 1982.

Funk, Robert W. Parables and Presence: Forms of the New Testament Tradition . Philadelphia: Fortress, 1982.

Guthrie, Donald. New Testament Introduction . 4th ed. Downers Grove, IL: InterVarsity, 1990.

Harris, Murray J. Raised Immortal: Resurrection and Immortality in the New Testament . Grand Rapids: Eerdmans, 1983.

Hengel, Martin. The Pre-Christian Paul . Philadelphia: Trinity Press International, 1991.

Hewett, James A. "1 Thessalonians 3:11," ExpTim 87 (1975-76) 54-55.

Hock, Ronald F. The Social Context of Paul's Ministry: Tentmaking and Apostleship . Minneapolis: Fortress, 1980.

Holland, Glenn S. The Tradition that You Received from Us: 2 Thessalonians in the Pauline Tradition . HUT 24. Tübingen: Mohr, 1988.

Jewett, Robert. The Thessalonian Correspondence: Pauline Rhetoric and Millenarian Piety . FFNT. Philadelphia: Fortress, 1986.

Johnson, Luke T. "The New Testament's Anti-Jewish Slander and the Conventions of Ancient Polemic," JBL 108 (1989) 419-441.

Klijn, A.F.J. "1 Thessalonians 4.13-18 and Its Background in Apocalyptic Literature." In Paul and Paulinism: Essays in Honour of C. K. Barrett . Ed. M.D. Hooker and S.G. Wilson. London: SPCK, 1982, pp. 67-73.

Ladd, G.E. A Theology of the New Testament . Grand Rapids: Eerdmans, 1974.

Lightfoot, J.B. Notes on Epistles of St. Paul . 1885. Reprint, Grand Rapids: Baker, 1980.

Malherbe, Abraham J. "Exhortations in First Thessalonians," NovT 25 (1983) 238-256.

. "'Gentle as a Nurse': The Stoic Background to 1 Thess. II," NovT 12 (1970) 203-217.

. Moral Exhortation, A Greco-Roman Sourcebook . Library of Early Christianity. Philadelphia: Westminster, 1986.

. Paul and the Thessalonians: The Philosophic Tradition of Pastoral Care . Philadelphia: Fortress, 1987.

Marshall, I. Howard. "Pauline Theology in the Thessalonian Correspondence." In Paul and Paulinism: Essays in Honour of C.K. Barrett . Ed. M.D. Hooker and S.G. Wilson. London: SPCK, 1982, pp. 173-183.

Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul . New Haven, CT: Yale University Press, 1983.

Morris, Leon. The Apostolic Preaching of the Cross . 3rd ed. Grand Rapids: Eerdmans, 1965.

Moule, C.F.D. The Origin of Christology . New York: Cambridge University Press, 1977.

Pauline Theology, Volume I: Thessalonians, Philippians, Galatians, Philemon . Ed. Jouette M. Bassler. Minneapolis: Fortress, 1991.

Pate, C. Marvin. The End of the Age Has Come: The Theology of Paul . Grand Rapids: Zondervan, 1995.

Pearson, Birger A. "I Thessalonians 2:13-16: A Deutero-Pauline Interpolation," HTR 64 (1971) 79-94.

Plevnik, Joseph. "1 Thess 5,1-11: Its Authenticity, Intention and Message," Bib 60 (1979) 71-90.

. "The Taking Up of the Faithful and the Resurrection of the Dead in 1 Thessalonians 4:13-18," CBQ 46 (1984) 274-283.

Poythress, Vern S. "2 Thessalonians 1 Supports Amillennialism," JETS 37 (1994) 529-538.

Russell, R. "The Idle in 2 Thess 3.6-12: An Eschatological or a Social Problem," NTS 34 (1988) 105-119.

Schlueter, Carol J. Filling Up the Measure: Polemical Hyperbole in 1 Thessalonians 2.14-16 . JSNTSup 98. Sheffield: Sheffield Academic Press, 1994.

Schmidt, Daryl. "1 Thess 2:13-16: Linguistic Evidence for an Interpolation," JBL 102 (1983) 269-279.

Schmithals, Walter. Paul and the Gnostics . Trans. J.E. Steely. Nashville: Abingdon, 1972.

Stowers, Stanley K. "Social Status, Public Speaking and Private Teaching: The Circumstances of Paul's Preaching Activity," NovT 26 (1984) 68-82.

The Thessalonian Correspondence . Raymond F. Collins, ed. BETL 87. Leuven: Leuven University Press, 1990.

Walton, Steve "What Has Aristotle to Do with Paul? Rhetorical Criticism and 1 Thessalonians," TynBul 46 (1995) 229-249.

Warfield, B.B. "The Prophecies of St. Paul." In Biblical and Theological Studies . 1886. Ed. Samuel G. Craig. Reprint, Philadelphia: Presbyterian & Reformed, 1952, pp. 463-475.

Weatherly, Jon A. "The Authenticity of 1 Thessalonians 2.13-16: Additional Evidence," JSNT 42 (1991) 79-98.

. Jewish Responsibility for the Death of Jesus in Luke-Acts . JSNTSup 106. Sheffield: Sheffield Academic Press, 1994.

Wenham, David. Gospel Perspectives 4: The Rediscovery of Jesus' Eschatological Discourse . Sheffield: JSOT, 1984.

. Paul: Follower of Jesus or Founder of Christianity? Grand Rapids: Eerdmans, 1995.

Winter, Bruce W. "The Entries and Ethics of Orators and Paul (1 Thessalonians 2:1-12)," TynBul 44 (1993) 55-74.

Witton, J. "A Neglected Meaning for Skeuos in 1 Thessalonians 4.4," NTS 28 (1982) 142-143.

Wright, N.T. The Climax of the Covenant . Minneapolis: Fortress, 1992.

COMMENTARIES

Commentaries are cited in the notes by author's last name alone.

Bruce, F.F. 1 & 2 Thessalonians . WBC 45. Waco, TX: Word, 1982.

Best, Ernest. The First and Second Epistles to the Thessalonians . BNTC. 1972. Reprint, Peabody, MA: Hendrickson, 1986.

Frame, James Everett. A Critical and Exegetical Commentary on the Epistles of St. Paul to the Thessalonians . ICC. Edinburgh: T. & T. Clark, 1979 (reprint).

Marshall, I. Howard. 1 and 2 Thessalonians . NCB. Grand Rapids: Eerdmans, 1983.

Morris, Leon. The First and Second Epistles to the Thessalonians . NICNT. Rev. ed. Grand Rapids: Eerdmans, 1991.

Wanamaker, Charles A. The Epistles to the Thessalonians . NIGTC. Grand Rapids: Eerdmans, 1990.

OTHER WORKS

Allison, Dale C. "The Pauline Epistles and the Synoptic Gospels: the Pattern of the Parallels," NTS 28 (1982)1-31.

Aus, Roger D. "God's Plan and God's Power: Isaiah 66 and the Restraining Factors of 2 Thess 2:6-7," JBL 96 (1977) 537-553.

. "The Liturgical Background of the Necessity and Propriety of Giving Thanks According to 2 Thes 1:3," JBL 92 (1973) 432-438.

Bammel, Ernst. "Preparation for the Perils of the Last Days: 1 Thessalonians 3:3." In Suffering and Martyrdom in the New Testament: Studies Presented to G. M. Styler by the Cambridge New Testament Seminar . Ed. William Horbury and Brian McNeil. New York: Cambridge University Press, 1981.

Bassler, Jouette M. "The Enigmatic Sign: 2 Thessalonians 1:5," CBQ 46 (1984) 498-510.

Boers, Hendrikus. "The Form Critical Study of Paul's Letters. I Thessalonians as a Case Study," NTS 22 (1976) 140-158.

Collins, R.F. Studies on the First Letter to the Thessalonians . BETL 66. Leuven: Leuven University Press, 1984.

Cottrell, Jack. What the Bible Says About God the Ruler . Joplin, MO: College Press, 1984.

Donfried, Karl P. The Theology of the Shorter Pauline Letters . New York: Cambridge University Press, 1993.

Ellis, E. Earle. Prophecy and Hermeneutic in Early Christianity . Grand Rapids: Eerdmans, 1978.

Ferguson, Everett. Backgrounds of Early Christianity . 2nd ed. Grand Rapids: Eerdmans, 1993.

Friskney, Tom. Thirteen Lessons on First and Second Thessalonians . Joplin, MO: College Press, 1982.

Funk, Robert W. Parables and Presence: Forms of the New Testament Tradition . Philadelphia: Fortress, 1982.

Guthrie, Donald. New Testament Introduction . 4th ed. Downers Grove, IL: InterVarsity, 1990.

Harris, Murray J. Raised Immortal: Resurrection and Immortality in the New Testament . Grand Rapids: Eerdmans, 1983.

Hengel, Martin. The Pre-Christian Paul . Philadelphia: Trinity Press International, 1991.

Hewett, James A. "1 Thessalonians 3:11," ExpTim 87 (1975-76) 54-55.

Hock, Ronald F. The Social Context of Paul's Ministry: Tentmaking and Apostleship . Minneapolis: Fortress, 1980.

Holland, Glenn S. The Tradition that You Received from Us: 2 Thessalonians in the Pauline Tradition . HUT 24. Tübingen: Mohr, 1988.

Jewett, Robert. The Thessalonian Correspondence: Pauline Rhetoric and Millenarian Piety . FFNT. Philadelphia: Fortress, 1986.

Johnson, Luke T. "The New Testament's Anti-Jewish Slander and the Conventions of Ancient Polemic," JBL 108 (1989) 419-441.

Klijn, A.F.J. "1 Thessalonians 4.13-18 and Its Background in Apocalyptic Literature." In Paul and Paulinism: Essays in Honour of C. K. Barrett . Ed. M.D. Hooker and S.G. Wilson. London: SPCK, 1982, pp. 67-73.

Ladd, G.E. A Theology of the New Testament . Grand Rapids: Eerdmans, 1974.

Lightfoot, J.B. Notes on Epistles of St. Paul . 1885. Reprint, Grand Rapids: Baker, 1980.

Malherbe, Abraham J. "Exhortations in First Thessalonians," NovT 25 (1983) 238-256.

. "'Gentle as a Nurse': The Stoic Background to 1 Thess. II," NovT 12 (1970) 203-217.

. Moral Exhortation, A Greco-Roman Sourcebook . Library of Early Christianity. Philadelphia: Westminster, 1986.

. Paul and the Thessalonians: The Philosophic Tradition of Pastoral Care . Philadelphia: Fortress, 1987.

Marshall, I. Howard. "Pauline Theology in the Thessalonian Correspondence." In Paul and Paulinism: Essays in Honour of C.K. Barrett . Ed. M.D. Hooker and S.G. Wilson. London: SPCK, 1982, pp. 173-183.

Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul . New Haven, CT: Yale University Press, 1983.

Morris, Leon. The Apostolic Preaching of the Cross . 3rd ed. Grand Rapids: Eerdmans, 1965.

Moule, C.F.D. The Origin of Christology . New York: Cambridge University Press, 1977.

Pauline Theology, Volume I: Thessalonians, Philippians, Galatians, Philemon . Ed. Jouette M. Bassler. Minneapolis: Fortress, 1991.

Pate, C. Marvin. The End of the Age Has Come: The Theology of Paul . Grand Rapids: Zondervan, 1995.

Pearson, Birger A. "I Thessalonians 2:13-16: A Deutero-Pauline Interpolation," HTR 64 (1971) 79-94.

Plevnik, Joseph. "1 Thess 5,1-11: Its Authenticity, Intention and Message," Bib 60 (1979) 71-90.

. "The Taking Up of the Faithful and the Resurrection of the Dead in 1 Thessalonians 4:13-18," CBQ 46 (1984) 274-283.

Poythress, Vern S. "2 Thessalonians 1 Supports Amillennialism," JETS 37 (1994) 529-538.

Russell, R. "The Idle in 2 Thess 3.6-12: An Eschatological or a Social Problem," NTS 34 (1988) 105-119.

Schlueter, Carol J. Filling Up the Measure: Polemical Hyperbole in 1 Thessalonians 2.14-16 . JSNTSup 98. Sheffield: Sheffield Academic Press, 1994.

Schmidt, Daryl. "1 Thess 2:13-16: Linguistic Evidence for an Interpolation," JBL 102 (1983) 269-279.

Schmithals, Walter. Paul and the Gnostics . Trans. J.E. Steely. Nashville: Abingdon, 1972.

Stowers, Stanley K. "Social Status, Public Speaking and Private Teaching: The Circumstances of Paul's Preaching Activity," NovT 26 (1984) 68-82.

The Thessalonian Correspondence . Raymond F. Collins, ed. BETL 87. Leuven: Leuven University Press, 1990.

Walton, Steve "What Has Aristotle to Do with Paul? Rhetorical Criticism and 1 Thessalonians," TynBul 46 (1995) 229-249.

Warfield, B.B. "The Prophecies of St. Paul." In Biblical and Theological Studies . 1886. Ed. Samuel G. Craig. Reprint, Philadelphia: Presbyterian & Reformed, 1952, pp. 463-475.

Weatherly, Jon A. "The Authenticity of 1 Thessalonians 2.13-16: Additional Evidence," JSNT 42 (1991) 79-98.

. Jewish Responsibility for the Death of Jesus in Luke-Acts . JSNTSup 106. Sheffield: Sheffield Academic Press, 1994.

Wenham, David. Gospel Perspectives 4: The Rediscovery of Jesus' Eschatological Discourse . Sheffield: JSOT, 1984.

. Paul: Follower of Jesus or Founder of Christianity? Grand Rapids: Eerdmans, 1995.

Winter, Bruce W. "The Entries and Ethics of Orators and Paul (1 Thessalonians 2:1-12)," TynBul 44 (1993) 55-74.

Witton, J. "A Neglected Meaning for Skeuos in 1 Thessalonians 4.4," NTS 28 (1982) 142-143.

Wright, N.T. The Climax of the Covenant . Minneapolis: Fortress, 1992.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary, ed. by David Noel Freedman

ASNU Acta seminarii neotestamentici upsaliensis

ASV American Standard Version

AV Authorized (King James) Version

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon, 1979

BDF Blass-Debrunner-Funk Greek Grammar

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BNTC Black's New Testament Commentary

CBQ Catholic Biblical Quarterly

DPL Dictionary of Paul and His Letters, ed. by Gerald F.

Hawthorne, Ralph P. Martin and Daniel G. Reid

EDNT Exegetical Dictionary of the New Testament, ed. by Horst

Balz and Gerhard Schneider

ET English Translation

ExpTim Expository Times

FFNT Foundations and Facets: New Testament

GELNTBSD Greek-English Lexicon of the New Testament Based on

Semantic Domains (2nd ed.), ed. by Johannes P. Louw,

Eugene A. Nida, Rondal B. Smith and Karen A. Munson

HCNT Hellenistic Commentary to the New Testament, ed. by

M. Eugene Boring, Klaus Berger and Carsten Colpe

HTR Harvard Theological Review

HUT Hermeneutische Untersuchungen zur Theologie

ICC International Critical Commentary

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of the New Testament

JSNTSup Journal for the Study of the New Testament

Supplement Series

LSJ Liddell-Scott-Jones-McKenzie Greek Lexicon (9th ed.)

MHT Moulton-Howard-Turner Grammar of

New Testament Greek

MM Moulton-Milligan Vocabulary of the Greek Testament

NASB New American Standard Bible

NCB New Century Bible Commentary

NIDNTT New International Dictionary of New Testament

Theology, ed. by Colin Brown

NICNT New International Commentary on the New Testament

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NRSV New Revised Standard Version

NTS New Testament Studies

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

TynBul Tyndale Bulletin

UBS United Bible Societies

UBSGNT United Bible Societies Greek New Testament

WBC Word Biblical Commentary

ZPEB Zondervan Pictorial Encyclopedia of the Bible, ed. by

Merrill Tenney

ZTK Zeitschrift für Theologie und Kirche

-College Press New Testament Commentary: with the NIV

College: 1 Thessalonians (Outline)

OUTLINE

I. GREETING - 1:1

II. THANKSGIVING - 1:2-10

A. The Initial Thanksgiving - 1:2-5

1. Paul's Constant Prayers for the Readers - 1:2

2. Their Exercise of Faith, Love and Hope - 1:3

3. Their Election - 1:4

4. The Power of the Gospel in Thessalonica - 1:5

B. Reiteration and Further Specification - 1:6-10

1. The Readers' Imitation of Paul and His Associates - 1:6a

2. Their Endurance of Suffering - 1:6b

3. Their Example to Other Churches - 1:7-8

4. Reports of Their Conversion - 1:9-10

a. Forsaking Idols to Serve the Living God - 1:9

b. Awaiting the Return of Jesus - 1:10

III. PAUL'S RELATIONSHIP TO THE THESSALONIAN CHURCH - 2:1-3:13

A. Paul's Behavior in Thessalonica - 2:1-12

1. Paul's Motives - 2:1-6a

2. Paul's Activity - 2:6b-12

B. The Thessalonians' Endurance of Persecution - 2:13-16

1. Their Genuine Reception of the Word - 2:13

2. Their Imitation of the Judean Christians - 2:14

3. The Continuity of Persecution Age to Age - 2:15-16

C. Paul's Continuing Concern for the Church - 2:17-3:10

1. His Desire to See the Thessalonians - 2:17-20

2. Timothy's Visit on Paul's Behalf - 3:1-5

3. Timothy's Report and Paul's Response - 3:6-10

D. Paul's Prayer for the Thessalonians - 3:11-13

1. That He Might Return to Them - 3:11

2. That They Might Abound in Love, and Be Blameless at the Lord's Return - 3:12-13

IV. EXHORTATION - 4:1-5:22

A. Exhortation Concerning Christian Living - 4:1-12

1. To Continue in Current Behavior - 4:1-2

2. To Remain Sexually Pure - 4:3-8

3. To Exercise Brotherly Love - 4:9-10

4. To Lead a Quiet, Honest Life - 4:11-12

B. Exhortation Concerning the Lord's Return - 4:13-5:11

1. The Dead in Christ and the Lord's Return - 4:13-18

2. The Suddenness of the Lord's Return - 5:1-11

C. General Exhortations - 5:12-22

1. Behavior in the Christian Community - 5:12-15

a. Respect for Christian Leaders - 5:12-13

b. Service and Forgiveness - 5:14-15

2. Constants of Christian Behavior - 5:16-18

3. Responding to Christian Prophecy - 5:19-22

a. Yielding to the Spirit's Work - 5:19-20

b. Testing Prophecy - 5:21-22

V. CONCLUSION - 5:23-28

A. Benediction - 5:23-24

B. Final Words - 5:25-28

-College Press New Testament Commentary: with the NIV