Albert Barnes Commentary 1 Thessalonians 4

1 Thessalonians Chapter 4

ANALYSIS OF THE CHAPTER.

This chapter, properly, comprises two parts: first, various practical exhortations (1 Thessalonians 4:1–12); and, secondly, suggestions designed to console those who had been bereaved (1 Thessalonians 4:13–18).

The first part embraces the following topics:

1. An exhortation to increase and abound in the Christian virtues which they had already manifested (1 Thessalonians 4:1–2).
2. A particular exhortation on the subject of sanctification (1 Thessalonians 4:3–8), in which two points are specified, probably as illustrations of the general subject, and embracing those in regard to which they were exposed to special danger. The first was fornication; the other was fraud.
3. An exhortation to brotherly love (1 Thessalonians 4:9–10).
4. An exhortation to quiet industry and to honesty in their dealings, particularly with those who were Christians (1 Thessalonians 4:11–12).

The second part is designed to comfort the Thessalonians who had been bereaved (1 Thessalonians 4:13–18). Some of their number had died. They appear to have been beloved members of the church and dear friends of those to whom the apostle wrote.

To console them, he brings into view the doctrine of the second coming of the Savior and the truth that they would be raised up to live with Him forever.

He reminds them that those who had died were asleep—reposing in a gentle slumber, as if they were to be awakened again (1 Thessalonians 4:13). They should not sorrow as those do who have no hope (1 Thessalonians 4:13).

Furthermore, if they believed that Jesus died and rose again, they ought to believe that God would raise up all those who sleep in Jesus (1 Thessalonians 4:14). In the last day, the dead in Christ will rise before the living are changed. This ensures that the living would not be taken up to heaven, leaving their departed friends in their graves (1 Thessalonians 4:15–16).

Both the resurrected dead and the transformed living will be caught up together to meet the Lord in the air, and so they will be forever with the Lord (1 Thessalonians 4:17). With this prospect, they had every ground of comfort they could desire, and they should sustain each other in their trials with this bright hope (1 Thessalonians 4:18).

Furthermore then (Greek: to loipon; or, Finally), meaning "As to what remains." That is, all that remains is to offer these exhortations (compare similar phrasing in commentary on 2 Corinthians 12:11; Galatians 6:17; Ephesians 6:10; Philippians 4:8). The phrase is a formula appropriate to the end of an argument or discourse.

We beseech you. The marginal reading is request. The Greek is, "we ask you"—erwtwmen. It is not as strong a word as that which follows.

And exhort you. The marginal reading is beseech. This is the word 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 you have received from us. You were taught by us. Paul doubtless had given them repeated instructions as to their duty as Christians.

How you ought to walk. This means how you ought to live. Life is often represented as a journey (Romans 6:4; Romans 8:1; 2 Corinthians 5:7; Galatians 6:16; Ephesians 4:1).

So you would abound more and more. "That is, follow the directions they had received more and more fully." (Abbott; compare 1 Corinthians 6:15, 18).

For you know what commandments. It was only a short time Paul was with them, and they could not fail to remember 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 probably refers to in the following verses.

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, agiasmov, is not used in the Greek classics but is found several times in the New Testament. It is rendered holiness, Romans 6:19, 22; 1 Thessalonians 4:7; 1 Timothy 2:15; Hebrews 12:14; and sanctification, 1 Corinthians 1:30; 1 Thessalonians 4:3, 4; 2 Thessalonians 2:13; 1 Peter 1:2.

It means here purity of life, and particularly abstinence from those vices which debase and degrade the soul. Sanctification consists in two things:

1. In ceasing to do evil; and
2. In 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. This was a vice freely indulged among the heathen, and to which, from that fact and 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 Acts 15:20 and 1 Corinthians 6:18.

That every one of you should know how to possess his vessel. The word vessel here (Greek: skeuos) probably refers to the body. When it is used this way, it is either because the body is frail and feeble, like an earthen vessel, easily broken (2 Corinthians 4:7), or because it is what contains the soul, or in which the soul is lodged (Lucretius, Book 3, line 441).

The word vessel (the Greek term is skeuos) was also used by the later Hebrews to denote a wife, as the vessel of her husband (see Schoettgen, Horae Hebraicae, p. 827; compare Wetstein on this passage). Many, including Augustine, Wetstein, Schoettgen, Koppe, Robinson (Lexicon), and others, have supposed that this is the reference here (compare 1 Peter 3:7).

The word body, however, aligns more naturally with the usual meaning of the word. Since the apostle was giving directions to the whole church, including both sexes, it is hardly probable that he confined his direction to those who had wives. It was the duty of females, and of unmarried males, as well as of married men, to observe this command. The injunction, then, is that we should preserve the body pure. See Barnes on 1 Corinthians 6:18–20.

In sanctification and honour. We should not debase or pollute it; that is, we should honor it as a noble work of God, to be used for pure purposes. See Barnes on 1 Corinthians 6:19.

Not in the lust of concupiscence. In gross gratifications.

Even as the Gentiles. This was, and is, a common vice among the Gentiles. (Romans 1:29; Ephesians 4:17, 19). And reports from missionaries everywhere corroborate this.

Which know not God. (See Romans 1:21, 28; Ephesians 2:12).