11 And G2532 that ye study G5389 to be quiet, G2270 and G2532 to do G4238 your own business, G2398 and G2532 to work with G2038 your G5216 own G2398 hands, G5495 as G2531 we commanded G3853 you; G5213
Let G2813 him that stole G2813 steal G2813 no more: G3371 but G1161 rather G3123 let him labour, G2872 working G2038 with his hands G5495 the thing which is good, G18 that G2443 he may have G2192 to give G3330 to him that needeth. G5532 G2192
And G1161 let G3129 ours G2251 also G2532 learn G3129 to maintain G4291 good G2570 works G2041 for G1519 necessary G316 uses, G5532 that G3363 they be G5600 not G3363 unfruitful. G175
For G1063 yourselves G846 know G1492 how G4459 ye ought G1163 to follow G3401 us: G2248 for G3754 we behaved G812 not G3756 ourselves disorderly G812 among G1722 you; G5213 Neither G3761 did we eat G5315 any man's G3844 G5100 bread G740 for nought; G1432 but G235 wrought G2038 with G1722 labour G2873 and G2532 travail G3449 night G3571 and G2532 day, G2250 that G4314 we might G1912 not G3361 be chargeable G1912 to any G5100 of you: G5216 Not G3756 because G3754 we have G2192 not G3756 power, G1849 but G235 to G2443 make G1325 ourselves G1438 an ensample G5179 unto you G5213 to G1519 follow G3401 us. G2248 For G1063 even G2532 when G3753 we were G2258 with G4314 you, G5209 this G5124 we commanded G3853 you, G5213 that G3754 if any G1536 would G2309 not G3756 work, G2038 neither G3366 should he eat. G2068 For G1063 we hear G191 that there are some G5100 which walk G4043 among G1722 you G5213 disorderly, G814 working G2038 not at all, G3367 but G235 are busybodies. G4020 Now G1161 them that are such G5108 we command G3853 and G2532 exhort G3870 by G1223 our G2257 Lord G2962 Jesus G2424 Christ, G5547 that G2443 with G3326 quietness G2271 they work, G2038 and eat G2068 their own G1438 bread. G740
And G1161 the Lord G2962 said, G2036 Who G5101 then G686 is G2076 that faithful G4103 and G2532 wise G5429 steward, G3623 whom G3739 his lord G2962 shall make ruler G2525 over G1909 his G846 household, G2322 to give G1325 them their portion of meat G4620 in G1722 due season? G2540 Blessed G3107 is that G1565 servant, G1401 whom G3739 his G846 lord G2962 when he cometh G2064 shall find G2147 so G3779 doing. G4160
Better H2896 is a dry H2720 morsel, H6595 and quietness H7962 therewith, than an house H1004 full H4392 of sacrifices H2077 with strife. H7379
As G2531 every man G1538 hath received G2983 the gift, G5486 even so minister G1247 the same G846 one to another, G1519 G1438 as G5613 good G2570 stewards G3623 of the manifold G4164 grace G5485 of God. G2316 If any man G1536 speak, G2980 let him speak as G5613 the oracles G3051 of God; G2316 if any man G1536 minister, G1247 let him do it as G5613 of G1537 the ability G2479 which G3739 God G2316 giveth: G5524 that G2443 God G2316 in G1722 all things G3956 may be glorified G1392 through G1223 Jesus G2424 Christ, G5547 to whom G3739 be G2076 praise G1391 and G2532 dominion G2904 for G1519 ever G165 and ever. G165 Amen. G281
For the Son of man is as G5613 a man G444 taking a far journey, G590 who left G863 his G846 house, G3614 and G2532 gave G1325 authority G1849 to his G846 servants, G1401 and G2532 to every man G1538 his G846 work, G2041 and G2532 commanded G1781 the porter G2377 to G2443 watch. G1127
That G2443 they may teach G4994 the young women G3501 to be G1511 sober, G4994 to love their husbands, G5362 to love their children, G5388 To be discreet, G4998 chaste, G53 keepers at home, G3626 good, G18 obedient G5293 to their own G2398 husbands, G435 that G3363 the word G3056 of God G2316 be G987 not G3363 blasphemed. G987 Young men G3501 likewise G5615 exhort G3870 to be sober minded. G4993 In G4012 all things G3956 shewing G3930 thyself G4572 a pattern G5179 of good G2570 works: G2041 in G1722 doctrine G1319 shewing uncorruptness, G90 gravity, G4587 sincerity, G861 Sound G5199 speech, G3056 that cannot be condemned; G176 that G2443 he that is of G1537 the contrary part G1727 may be ashamed, G1788 having G2192 no G3367 evil G5337 thing G3367 to say G3004 of G4012 you. G5216 Exhort servants G1401 to be obedient G5293 unto their own G2398 masters, G1203 and to G1511 please them well G2101 in G1722 all G3956 things; not G3361 answering again; G483 Not G3361 purloining, G3557 but G235 shewing G1731 all G3956 good G18 fidelity; G4102 that G2443 they may adorn G2885 the doctrine G1319 of God G2316 our G2257 Saviour G4990 in G1722 all things. G3956
And G1161 G2532 withal G260 they learn G3129 to be idle, G692 wandering about G4022 from house to house; G3614 and G1161 not G3756 only G3440 idle, G692 but G235 tattlers G5397 also G2532 and G2532 busybodies, G4021 speaking G2980 things which G3588 they ought G1163 not. G3361
Servants, G1401 obey G5219 in G2596 all things G3956 your masters G2962 according G2596 to the flesh; G4561 not G3361 with G1722 eyeservice, G3787 as G5613 menpleasers; G441 but G235 in G1722 singleness G572 of heart, G2588 fearing G5399 God: G2316 And G2532 whatsoever G3956 G3748 G1437 ye do, G4160 do G2038 it heartily, G1537 G5590 as G5613 to the Lord, G2962 and G2532 not G3756 unto men; G444 Knowing G1492 that G3754 of G575 the Lord G2962 ye shall receive G618 the reward G469 of the inheritance: G2817 for G1063 ye serve G1398 the Lord G2962 Christ. G5547
Wherefore G1352 we labour, G5389 that, G2532 whether G1535 present G1736 or G1535 absent, G1553 we may be G1511 accepted G2101 of him. G846
Not G3361 slothful G3636 in business; G4710 fervent G2204 in spirit; G4151 serving G1398 the Lord; G2962
For G1063 as G2509 we have G2192 many G4183 members G3196 in G1722 one G1520 body, G4983 and G1161 all G3956 members G3196 have G2192 not G3756 the same G846 office: G4234 So G3779 we, G2070 being many, G4183 are G2070 one G1520 body G4983 in G1722 Christ, G5547 and G1161 every G2596 one G1520 members G3196 one of another. G240 Having G2192 then G1161 gifts G5486 differing G1313 according G2596 to the grace G5485 that is given G1325 to us, G2254 whether G1535 prophecy, G4394 let us prophesy according G2596 to the proportion G356 of faith; G4102 Or G1535 ministry, G1248 let us wait on G1722 our ministering: G1248 or G1535 he that teacheth, G1321 on G1722 teaching; G1319 Or G1535 he that exhorteth, G3870 on G1722 exhortation: G3874 he that giveth, G3330 let him do it with G1722 simplicity; G572 he that ruleth, G4291 with G1722 diligence; G4710 he that sheweth mercy, G1653 with G1722 cheerfulness. G2432
I have shewed G5263 you G5213 all things, G3956 how that G3754 so G3779 labouring G2872 ye ought G1163 to support G482 the weak, G770 and G5037 to remember G3421 the words G3056 of the Lord G2962 Jesus, G2424 how G3754 he G846 said, G2036 It is G2076 more G3123 blessed G3107 to give G1325 than G2228 to receive. G2983
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Thessalonians 4
Commentary on 1 Thessalonians 4 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 4
1Th 4:1-18. 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.
1. Furthermore—Greek, "As to what remains." Generally used towards the close of his Epistles (Eph 6:10; Php 4:8).
then—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.
beseech—"ask" as if it were a personal favor.
by, &c.—rather as Greek, "IN the Lord Jesus"; in communion with the Lord Jesus, as Christian ministers dealing with Christian people [Edmunds].
as ye … received—when we were with you (1Th 2:13).
how—Greek, the "how," that is, the manner.
walk and … please God—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; 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.
2. by the Lord Jesus—by His authority and direction, not by our own. He uses the strong term, "commandments," in writing to this Church not long founded, knowing that they would take it in a right spirit, and feeling it desirable that they should understand he spake with divine authority. He seldom uses the term in writing subsequently, when his authority was established, to other churches. 1Co 7:10; 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.
3. For—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.
fornication—not regarded as a sin at all among the heathen, and so needing the more to be denounced (Ac 15:20).
4. know—by moral self-control.
how to possess his vessel—rather as Greek, "how to acquire (get for himself) his own vessel," that is, that each should have his own wife so as to avoid fornication (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.
in sanctification—(Ro 6:19; 1Co 6:15, 18). Thus, "his own" stands in opposition to dishonoring his brother by lusting after his wife (1Th 4:6).
honour—(Heb 13:4) contrasted with "dishonor their own bodies" (Ro 1:24).
5. in the lust—Greek, "passion"; which implies that such a one is unconsciously the passive slave of lust.
which know not God—and so know no better. Ignorance of true religion is the parent of unchastity (Eph 4:18, 19). A people's morals are like the objects of their worship (De 7:26; Ps 115:8; Ro 1:23, 24).
6. go beyond—transgress the bounds of rectitude in respect to his "brother."
defraud—"overreach" [Alford]; "take advantage of" [Edmunds].
in any matter—rather as Greek, "in the matter"; a decorous expression for the matter now in question; the conjugal honor of his neighbor as a husband, 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 Pr 6:27-33).
the Lord—the coming Judge (2Th 1:7, 8).
avenger—the Righter.
of all such—Greek, "concerning all these things;" in all such cases of wrongs against a neighbor's conjugal honor.
testified—Greek, "constantly testified [Alford].
7. unto uncleanness—Greek, "for the purpose of."
unto—rather as Greek, "in"; marking that "holiness" is the element in which our calling has place; in a sphere of holiness. Saint is another name for Christian.
8. despiseth, &c.—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" (Ps 51:4) is used of despising or rejecting God's minister, it may mean here, "He who despiseth" or "rejecteth" these our ministerial precepts.
who hath also given unto us—So some oldest manuscripts read, but most oldest manuscripts read, "Who (without 'also') giveth (present) unto you" (not "us").
his Spirit—Greek, "His own Spirit, the Holy (One)"; thus emphatically marking "holiness" (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).
9. brotherly love, &c.—referring here to acts of brotherly kindness in relieving distressed brethren. Some oldest manuscripts support English Version reading, "YE have"; others, and those the weightiest, read, "WE have." We need not write, as ye yourselves are taught, and that by God: namely, in the heart by the Holy Spirit (Joh 6:45; Heb 8:11; 1Jo 2:20, 27).
to love—Greek, "with a view to," or "to the end of your loving one another." Divine teachings have their confluence in love [Bengel].
10. And indeed—Greek, "For even."
11. study to be quiet—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).
work with your own hands—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.
12. honestly—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 (Ro 13:13; 1Pe 2:12).
them … without—outside the Christian Church (Mr 4:11).
have lack of nothing—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.
13. The leading topic of Paul's preaching at Thessalonica having been the coming kingdom (Ac 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).
I would not—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.
them which are asleep—The oldest manuscripts read present tense, "them which are sleeping"; the same as "the dead in Christ" (1Th 4:16), to whose bodies (Da 12:2, not their souls; Ec 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.
that ye sorrow not, even as others—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, 33, 35; Php 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. Ps 16:9, 11; 17:15; 73:24; Pr 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 (Ac 17:18, 20, 32).
14. For if—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, Ac 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, 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).
15. by the word of the Lord—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).
prevent—that is, "anticipate." So far were the early Christians from regarding their departed brethren as anticipating them in entering glory, that they needed to be assured that those who remain to the coming of the Lord "will not anticipate them that are asleep." The "we" means whichever of us are alive and remain unto the coming of the Lord. 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 (Mt 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 (Mt 25:13; Ro 13:11; 1Co 15:51; Jas 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; Php 1:6, 23; 3:20, 21; 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 Ho 12:4, "God spake with us in Beth-el," that is, with Israel. "We did rejoice," that is, Israel at the Red Sea (Ps 66:6). Though neither Hosea, nor David, was alive at the times referred to, yet each identifies himself with those that were present.
16. himself—in all the Majesty of His presence in person, not by deputy.
descend—even as He ascended (Ac 1:11).
with—Greek, "in," implying one concomitant circumstance attending His appearing.
shout—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 (Re 19:11-21).
the voice of … archangel—distinct from the "signal shout." Michael is perhaps meant (Jude 9; Re 12:7), to whom especially is committed the guardianship of the people of God (Da 10:13).
trump of God—the trumpet blast which usually accompanies God's manifestation in glory (Ex 19:16; Ps 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 (Nu 10:2, 10; 31:6), so here to summon God's elect together, preparatory to their glorification with Christ (Ps 50:1-5; Mt 24:31; 1Co 15:52).
shall rise first—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 (Mt 13:41, 42, 50; Joh 5:29; 1Co 15:23, 24; Re 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.
17. we which are alive … shall be caught up—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].
together with them—all together: the raised dead, and changed living, forming one joint body.
in the clouds—Greek, "in clouds." The same honor is conferred on them as on their Lord. As He was taken in a cloud at His ascension (Ac 1:9), so at His return with clouds (Re 1:7), they shall be caught up in clouds. The clouds are His and their triumphal chariot (Ps 104:3; Da 7:13). Ellicott explains the Greek, "robed round by upbearing clouds" [Aids to Faith].
in the air—rather, "into the air"; caught up into the region just above the earth, where the meeting (compare Mt 25:1, 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.
and so shall we ever be with the Lord—no more parting, and no more going out (Re 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.
18. comfort one another—in your mourning for the dead (1Th 4:13).