John Calvin Commentary 1 Thessalonians 4

Furthermore. This chapter contains various injunctions by which he trains the Thessalonians for a holy life, or confirms them in its practice. They had previously learned the rule and method of a pious life: he reminds them of this. As, he says, you have been taught.

Lest, however, he should seem to take away from them what he had previously attributed to them, he does not simply exhort them to walk in that manner, but to abound more and more. When, therefore, he urges them to make progress, he intimates that they are already on the way.

The sum is this: they should be especially careful to make progress in the doctrine they had received. Paul contrasts this with frivolous and vain pursuits, in which we see that many people in the world commonly busy themselves, so that profitable and holy meditation on the proper regulation of life scarcely finds even the lowest place.

Accordingly, Paul reminds them how they had been instructed and urges them to pursue this with all their strength.

Now, a law is enjoined upon us here: that, forgetting the things that are behind, we must always aim for further progress (Philippians 3:13), and pastors ought also to make this their endeavor.

Now, regarding his beseeching, when he could rightfully command, it is a sign of gentleness and modesty that pastors ought to imitate. They should do this so that they might, if possible, draw people by kindness rather than violently compel them.

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 you are Christians—this the gospel aims at—that you 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 properly be offered to Him, but what is pure and holy.

That you abstain. This is one injunction, which he derives from the fountain he had mentioned immediately before; 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. However, at the same time, by this manner of expression, he brands with dishonor all desires that allure us to pleasure and carnal delights, as in Romans 13:14, he bids us have no care for the flesh in respect of the lust thereof. For when men give indulgence to their appetites, there are no bounds to lasciviousness. 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, as though it had been said, “Let husbands dwell with their wives in all chastity.” However, since he addresses husbands and wives indiscriminately, there can be no doubt that he employs the term vessel to mean body. For everyone 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 who prostitutes his body to fornication covers it with infamy and disgrace.

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.” As for Chrysostom’s connecting this statement with the preceding one, and explaining ὑπερβαίνειν καὶ πλεονεκτεῖν to mean—neighing after the wives of others (Jeremiah 5:8), and eagerly desiring them—this is too forced an exposition.

Paul, accordingly, having cited one instance of unchastity regarding 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 who has more power emboldens himself to inflict injury.

The latter includes all immoderate and unrighteous desires. However, since mankind, for the most part, indulges 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; for such is the sluggishness of mankind that, unless they are wounded to the quick, they are not stirred by any apprehension of God’s judgment.

For God hath not called us. This appears to be the same sentiment as the preceding one—that the will of God is our sanctification. There is, however, a little difference between them. For after having discussed correcting the vices of the flesh, he proves from the purpose of our calling that God desires this.

For he sets us apart to himself as his own possession. Again, he proves by contrast that God calls us to holiness, because he rescues us and calls us back from sexual immorality. From this he concludes that all who reject this doctrine reject not men, but God, the Author of this calling—a calling which completely collapses as soon as this principle of newness of life is overthrown.

Now, the reason he expresses himself so vehemently is that there are always licentious people who, while fearlessly despising God, ridicule all threats of his judgment and, at the same time, deride all commands for a holy and devout life. Such people must not be taught, but must be struck with severe rebukes as with a hammer blow.

Who has also given. So that he may more effectively turn the Thessalonians away from such contempt and obstinacy, he reminds them that they have been endowed with the Spirit of God for these reasons:

1. that they may distinguish what proceeds from God;
2. that they may make a fitting distinction between holiness and impurity;
3. and that, with heavenly authority, they may pronounce judgment against every kind of unchastity—a judgment that will fall upon their own heads unless they keep themselves separate from its defilement.

Therefore, however much wicked men may ridicule all instructions concerning a holy life and the fear of God, those who are endowed with the Spirit of God have a very different testimony sealed upon their hearts. We must therefore be careful, lest we extinguish or obliterate it.

This might also refer to Paul and the other teachers, as if Paul had said that they condemn unchastity not from human perception, but pronounce by God's authority what His Spirit has suggested to them. I am inclined, however, to include both. Some manuscripts have the second person—you, which restricts the gift of the Spirit to the Thessalonians.