1-2 There is only one ultimate purpose to man’s life, and that is to please and glorify God. Paul had taught the Thessalonians how they should live in order to please God, but now he urges them to live in that way more and more (verse 1). Here again, as in 1 Thessalonians 3:12, Paul exhorts his spiritual children to grow in the Lord.
Paul reminds the Thessalonians that he does not speak by his own authority, but by the authority of the Lord Jesus.
3 What kind of life is pleasing to God? The life that is pleasing to God is a holy life (verse 7). It is God’s will that we be holy. He has chosen us to be holy and blameless (Ephesians 1:4). Only those who are holy and pure in heart will get to see God (Matthew 5:8; Hebrews 12:14). God says: “Be holy, because I am holy” (1 Peter 1:15-16).
… avoid sexual immorality. In Paul’s day, the Greeks regarded sexual sins lightly; they did not consider them very great sins. Every kind of sexual immorality was practiced among them. Therefore, it was necessary for these new Greek believers in Thessalonica to completely give up all these sinful sexual practices that were considered acceptable by the society around them (Ephesians 4:17-19; 1 Peter 1:14). God condemns all kinds of sexual immorality. The Thessalonians must follow God’s law, and do what is pleasing to Him (1 Corinthians 6:18-20; Galatians 5:19; Ephesians 5:3,5).
4 … each of you should learn to control his own body.4 It is necessary for each Christian to learn how to keep his own bodily passions under control, especially his sexual passions. We must keep our bodies holy and honorable. Any impurity or unholiness in our lives brings dishonor upon our bodies and upon the Lord. Let us remember that we belong to Christ; we are not our own (1 Corinthians 6:19).
5 Paul uses the word heathen in this verse to mean Gentiles who do not believe in Christ. Christians must not live as the “heathen” do. The heathen live in passionate lust. They do not know God. Yet they have no excuse for not knowing God, because God has revealed Himself to all men (Romans 1:18-20). But the heathen reject the knowledge of God. Therefore, God has given them over to sexual impurity (Romans 1:24) and to a depraved mind (Romans 1:28).
6… in this matter—the matter of sexual impurity—no one should wrong his brother or take advantage of him. If, for example, we commit adultery with another man’s wife, we wrong that man. If we have sexual relations with an unmarried person, we not only wrong that person, but we also wrong whomever that person might later marry. God will punish5 the person who does such things (Ephesians 5:5-6; 2 Thessalonians 1:8; Hebrews 13:4). 5:22; 2 Timothy 4:1). Therefore, let us go day we will all have to stand before His on striving in Jesus’ strength to be blame- judgment seat (Romans 14:10; 2 Corinless and holy, remembering this, that one thians 5:10; 1 John 2:28)
7 Here Paul repeats the thought of verse 3. Remember, we ourselves did not first decide to live a holy life. It was God who first called us in the beginning. While we were still sinners, Christ died for us (Romans 5:8).
In one way, we have already been made holy or righteous in God’s sight through faith in Christ (Romans 3:24,28). But in another way, through the power of the Holy Spirit, we must lead increasingly holy lives. That is our responsibility. If God has chosen us to be holy, then we must determine to manifest that holiness in our lives (Ephesians 5:3).
8 If we reject this instruction—that is, Paul’s teaching in the above verses—we will be rejecting God; we will be disobeying God. We will be “grieving” the Holy Spirit, whom God has given to us (Ephesians 4:30). It is the Holy Spirit who makes us holy (2 Thessalonians 2:13). Thus whenever we “grieve” the Holy Spirit, we cease being holy and separate ourselves from God. Therefore, the Thessalonians—and we also—must completely turn away from all impurity and unholiness, and devote ourselves totally to what is pleasing to God.
9-10 The love mentioned in the New Testament is spiritual love. It is God’s love. When we believe in Christ, God then pours out His love into our hearts by the Holy Spirit (Romans 5:5).
God loved us even though we were sinful and unworthy (Romans 5:8; 1 John 4:910). Just as God loved us, so we must love our neighbor—whether our neighbor is worthy of our love or not! We must even love our enemies (Matthew 5:44). But even more than our neighbors and our enemies, we must love our Christian brothers and sisters (1 Thessalonians 3:12; 1 John 4:11). This is the third great commandment that Jesus gave us (John 13:34). When we obey this third great command to love our fellow believers, then all men will know that we are Jesus’ disciples (John 13:35). When we love our brother, we know that we have passed from death to life (1 John 3:14).
11-12 Here Paul gives some important advice to all of us: Make it your ambition to lead a quiet life (verse 11). That means:
Try not to let your life be filled with restlessness, turmoil, or anxiety. Then Paul says: … mind your own business. That is, don’t always be criticizing other people and interfering in their affairs. Next Paul says: … work with your hands. That means: Earn your living through the labor of your own hands. Perhaps the Thessalonians were surprised at this last piece of advice, because most Greeks, being highly educated, despised working with their hands. They gave such work to their slaves! But Paul says to them: … work with your hands! (see 2 Thessalonians 3:11-12).
When Christians become educated, they too, like the Thessalonians, begin to look down on manual labor, such as farming and crafts. But let this not be. Paul made tents for a living (Acts 18:3). And Jesus Himself spent most of His life as a carpenter (Mark 6:3).
In all things our daily life must win the respect of outsiders—that is, non-believers (verse 12). In all things, our lives must be honorable and praiseworthy. Let us not be people who are lazy, who waste time, who indulge in idle gossip. Rather we must apply ourselves diligently to the work which God has given us to do. We must not always be hoping that someone will help us, or give us a handout. We should not be dependent upon anybody—except God.
The Coming of the Lord (4:13-18)
13 The Thessalonians had supposed that Christ was going to return again before any of them died. However, a few of the Thessalonian believers had recently died. Therefore, the Thessalonians were perplexed, and wanted to know what was going to happen to those who had died. In this section, Paul gives them the answer to their question.
When Paul mentions those who fall asleep, he is referring to those believers who have died. They will not remain “dead” forever. We Christians have the sure hope and faith that after our earthly bodies die, we shall live again. Therefore, the Thessalonians do not need to have any anxiety about those who have died. They are “sleeping” now, but will soon “wake up.”
In one sense, then, we don’t need to grieve for believers who die. When we grieve over the death of a fellow believer, we are really grieving over our own loss, and that is natural. But even as we grieve, let our hope of eternal life overcome our grief. Let us rejoice that our loved one is now in Christ’s hands.
14 How do we know that we will be raised? We know, because Christ Himself died and rose again. If Jesus died and rose (and we know that He certainly did rise), then we too, after we die, shall certainly rise again (Romans 8:11; 1 Corinthians 15:1718,20,22-23; 2 Corinthians 4:14).
15 Here and in verse 16, Paul says that when Christ comes again, believers who have fallen asleep (who have died) will rise and be carried into heaven first; then, after them, those who are alive at Christ’s coming will be taken up into heaven. Thus, those who have died will enter heaven first of all; they are at no disadvantage! The Thessalonians don’t need to be anxious about them.
Paul says that what he has written here is according to the Lord’s own word. This is the only place in the New Testament where the Lord’s word on this subject is mentioned.
16 In this verse, Paul briefly describes what will happen at Christ’s second coming (see Mark 13:24-27; John 5:28-29; 1 Corinthians 15:51-52 and comments).
17-18 Those who are alive at Christ’s coming will be caught up and taken to heaven. At that time, those who are living will be joined again with those who have died, and from then on, all believers will live together with the Lord forever. Therefore encourage each other with these words (verse 18).
The New Testament does not tell us in detail what will happen when Christ comes again. In fact, the New Testament contains very little teaching on this subject. We simply do not know all the things that will take place; and it is pointless to speculate and argue about it.
No one knows the day when Christ will come again. But there is one thing we do know, and that is that all believers must always be ready for that day (see Mark 13:3233; 1 Thessalonians 5:1-2 and comments). What will the Lord find us doing when He comes?
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)
(566) “Que de les contraindre rudement et d’vne façon violente;” — “Rather than constrain them rudely and in a violent manner.”
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.
(567) “Il n’y a mesure ne fin de desbauchement et dissolution;” — “There is no measure or end of debauchery and wantonness.”
(568) “Au regard du mari;” — “In relation to her husband.”
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.
(569) “Nous vous auons testifié et comme adjuré;” — “We have testified to you, and, as it were, adjured.”
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.
(570) “Comme pour son propre heritage et particulier;” — “As for his peculiar and special inheritance.”
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.
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.
(571) The Epistles of John, along with those of James, Peter, and Jude, “were termed Canonical by Cassiodorus in the middle of the sixth century, and by the writer of the prologue to these Epistles, which is erroneously ascribed to Jerome.... Du Pin says that some Latin writers have called these Epistles Canonical, either confounding the name with Catholic, or to denote that they are a part of the Canon of the books of the New Testament.” —Horne’s Introduction, vol. 4, p. 409. On the origin and import of the epithet General, or Catholic, usually applied to these Epistles, the reader will find some valuable observations in Brown’s Expository Discourses on Peter, vol. 1.
10And 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.
(572) “En cest endroit;” — “In this matter.”
(573) “Courageusement et d’vn grand desir;” — “Courageously and wait a great desire.”
11Maintain 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.
13But 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.
(574) “Entre dormir, et estre du tout reduit a neant;” — “Between sleeping, and being altogether reduced to nothing.”
(575) See Calvin on the Corinthians, vol. 2, pp. 21, 22.
(576) “Ruine et destruction;” — “Ruin and destruction.”
(577) “Pour introduire et establir entre les Chrestiens ceste façon tant estrange, que les Stoiciens requeroyent en l’homme, ascauoir qu’il ne fust esmeu de douleur quelconque, mais qu’il fust comme de fer et stupide sans rien sentir;” — “For introducing and establishing among Christians that strange manner of acting, which the Stoics required on the part of an individual—that he should not be moved by any grief, but should be as it were of iron, and stupid, so as to be devoid of feeling.”
14For 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.
(578) “Mais seulement de corriger ou reprimer;” — “But merely to correct or repress.”
15For 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.
(579) “Prins des sermons de Christ;” — “Taken from the sermons of Christ.”
(580) “L’a affermee et testifiee assureement par ses propos;” — “Has affirmed and testified it with certainty in his discourses.”
(581) “Commencera par ceux qui seront decedez auparauant;” — “Will commence with those who shall have previously departed.”
(582) “Ne viendroit si tost;” — “Would not come so soon.”
16For 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
(583) See Calvin on the Corinthians, vol. 2, pp. 59, 60.
(584) “En la confession de nostre foy;” — “In the confession of our faith.”
(585) Our author manifestly refers here to the Formula of Confession, commonly called the “Apostles’ Creed,” which the reader will find explained at considerable length by Calvin in the “Catechism of the Church of Geneva.” See Calvin’s Tracts, vol. 2.
(586) “Sans aucune figure;” — “Without any figure.” Our author, in his French translation, appends the following marginal note: — “C’est a dire sans le prendre comme ceux qui entendent par ces mots les bons et les mauuais;” — “That is to say, without taking it as those do, who understand by the words the good and the bad.”
(587) “Ceux qui dorment, c’est a dire qui seront morts auant le dernier iour;” — “Those who sleep, that is to say, who will have died before the last day.”
17And 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.
(588) See Calvin’s Institutes, vol. 2.
18Comfort. 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.
1Th 4:1. Furthermore then, is, as if he had said, As to what remains.
1Th 4:3. For this is the will of God,- For the will of God is, that you should become holy, and abstain from all impurity. The sense of the original word πορνεια, is very general, and extends to all acts of uncleanness.
1Th 4:5. As the Gentiles, which know not God,- The idolatrous Gentiles in general, and those of Thessalonica in particular, were remarkable for their impurity; and how brutish and preternatural the vices of many in the heathen world were, and those not condemned, but practised in the world instances, by their philosophers, may be seen in numbers of ancient Greek and Latin authors. And were those philosophers the fit men to educate youth? to shew them the beauty of virtue, and the odiousness of vice?-The representations of the boundless and unnatural lusts which their own poets gave the heathens, even of their chief gods, were enough to encourage their votaries in the like enormities: nay, such monstrous obscenities became part of their religious worship, as Christian and chaste ears could not even bear to have mentioned. See Eph 5:12. What their satirists, Horace, Juvenal, and Persius have intimated, and what Suetonius has suggested, as to the emperors themselves, would make a modest person blush even to read or hear; and when the people, philosophers, emperors, and gods were such notorious offenders, how exact a picture has the Apostle drawn of the heathen world, in Rom 1:21-32.
1Th 4:6. That no man go beyond and defraud, &c.- And finally, that no one over-reach or injure his brother in that respect; namely, of adultery or impurity. All the best commentators allow this to be the sense of the passage.
1Th 4:8. Despiseth not man, but God,- The apostles and evangelists alone had the whole scheme of the gospel revelation immediately from God, and were the great fountains of Christian knowledge, as it related either to faith or practice. They therefore were to be attended to, as truly divine oracles; and he that despised them despised that Spirit from whom they had their inspiration: and if we understand it according to the common reading,-that God had given his Holy Spirit to the apostles, and that what they taught was by divine inspiration, and therefore not to be despised, we shall see confirmations of this great truth, in Luk 10:16. Act 5:4. 1Co 2:10; 1Co 2:12; 1Co 11:23; 1Co 15:1; 1Co 15:3. Gal 1:11-12.
1Th 4:9.- St. Paul here commends them for their love to each other; but generally when he commends them, it is to introduce some further advice,-as he does here; for immediately after the commendation, he presses them to abound therein more and more, 1Th 4:10. There seem to have been some idle persons and busy bodies among the Christians at Thessalonica, who went about tattling from house to house, and would not work for a subsistence, but were burdensome to their neighbours, and a scandal to Christianity. They seem to have given the Apostle a great deal of trouble and uneasiness; as appears, not only from 1Th 4:11-12 but also from 2Th 3:6-12. 1Ti 5:13. However, to take off the harshness of the reproof in the passage before us, he introduces it with the commendation of their love to each other; that they might not be discouraged, as if their Apostle had entirely condemned their conduct. Comp. 1 Corinthians 11 1Th 4:2 with 1Th 4:17. The phrase of being taught of God, is used Isa 54:13. Joh 6:45 and alluded to in various other parts of scripture. The contentions of the heathen gods could never have taught them this brotherly love; but the example and command of the God of love, of Jesus the Prince of peace, plainly pointed outthis harmony and mutual benevolence, for which the primitiveChristians were remarkable. See Heb 13:1. 1Pe 2:17 and Phm 1:1.
1Th 4:11. That ye study to be quiet, &c.- Idleness is utterly unbecoming a reasonable creature, and is not only a great vice itself, but the seed of many and greater vices. Nothing can be a higher scandal to any denomination, or profession, than lazy, pragmatical, officious people, who mind every body's business but their own. They are a common nuisance, and ought to be discouraged, if the churches would have peace, and recommend religion. But, indeed, idleness, in every sort and degree, stands condemned by the Christian institutes. See Act 20:34. Rom 13:13. Eph 4:28. Col 4:5. 2Th 3:7-13. 1Pe 4:15.
1Th 4:12. Honestly- Decently, reputably, The word rendered of nothing, μηδενος, may be translated of no man. The Apostle bids them mind their own business and work with their own hands, that they may be in repute and credit among their heathen neighbours. For a man who cannot maintain himself, and is reduced to beggary by idleness, is an object of universal and just contempt.
1Th 4:13.- The Apostle had intimated, ch. 1Th 3:10 that he wanted to make them another visit at Thessalonica, in order to perfect that which was lacking in their faith. Perhaps what he says here was part of what he wanted to teach them, as not having seen it proper before to enter into these discoveries; namely, whether the last generation should die at all or no; and whether the dead saints should be raised before the living were transformed. But, having heard that they still lamented over their dead, like their heathen neighbours, and perhaps that they still hired mourners,-were apt to repine at the Divine providence,-to lament, and be excessively dejected; he here delivers two most important truths, to dry up their tears: 1. He briefly repeats what he had taught already, strongly asserting the resurrection of the pious dead to an eternal life of holiness and happiness, in consequence of the resurrection of our Lord Jesus Christ, and according to his express and repeated promises. 2. He makes this new discovery,-that the last generation of saints should not die at all, but be on a sudden changed into immortals. From which he concludes, that the Christians ought to leave off their excessive lamentations for their deceased friends, and no longer imitate their heathen neighbours, who, though they might have some obscure notions and expectations of the immortality of the soul, had no such hopes as the Christian of a resurrection from the dead, and of an eternal life of such holy and glorious enjoyments; in the presence of the Lord Jesus Christ, and of the holy angels, and of all the wisest, worthiest, and best of men, who will be perfect and happy as well as they, 1Th 4:13-18.
1Th 4:14. Which sleep in Jesus- The state of the bodies of the pious dead in their graves is not only here, but in many other passages of scripture, described as a short sleep, compared with that eternal life into which they shall awake in the morning of the resurrection. This 14th verse ought to be read in a parenthesis, it being a repetition of what the Apostle had more fully instructed them in before. The resurrection of Christ was the grand fact upon which the whole Christian religiondepended; and with it, the resurrection of mankind in general, but more especially of the just, was joined in the closest connection. This is what the Apostle elsewhere shews at large; here he only reminds the Thessalonians of it in a short parenthesis, and passes on to the further discovery mentioned in the preceding note.
1Th 4:15. That we which are alive, &c.- Because here and elsewhere St. Paul speaks in the first person plural, and thereby seems to join himself with those who should be alive at Christ's second coming, when the dead are to be raised, and the living transformed,-some have too hastily concluded that he thought the day of the Lord to be just then at hand; and that he, and several of the Christians of that age, should be of the number of those who should (not die and be raised again, but) be transformed: but they are great strangers to St. Paul's stile and manner, who have not observed in what a latitude he uses the word we; sometimes thereby meaning himself, and at other times himself and his companions; sometimes the Apostles, and at other times the Christians in general;-in some places the Jewish, and in other places the Gentile Christians. Besides, how often are all Christians considered as one church, one family, one kingdom, one city, one building, the members of one and the same body, whether they be in heaven or on earth, in what age or nation soever they live! Further, to confirm this interpretation, it is evident that St. Paul expected not to escape death, but that he should die, and rise again, 2Co 5:6; 2Co 5:8. Php 1:23; Php 3:10-11; Php 3:21. And, finally, when the Thessalonians, by the means either of some weak or some designing persons, were led into this mistake, St. Paul himself wrote them a second Epistle, in which he assures them, that he did not design to say any such thing as that the day of the Lord was at hand; for a grand apostacy was first to happen in the Christian church. See the notes on 2Th 2:1-12. Dr. Heylin renders the latter part of this verse thus: "That we who remain alive until the coming of the Lord, shall not enter [into bliss] before those who are departed."
1Th 4:16. With the trump of God:- It was a custom among the ancients to summon assemblies by the sound of a trumpet: to which custom probably the Apostle here alludes. It has generally been inferred from the next clause, that good men shall rise before the wicked, and 1Co 15:23 seems to favour it. Dr. Heylin renders the verse, For as soon as the order shall be given, by the voice of the archangel, and by the trumpet of God, the Lord himself shall descend from heaven; and the dead, &c.
1Th 4:17. Shall be caught up together with them, &c.- A cloud conducted by angels was our Lord's triumphal chariot when he ascended; and such a bright cloud will be his triumphal chariot when he comes down as judge on the great day, Act 1:9; Act 1:11. Rev 1:7. Dan 7:13. And it is here intimated, as if his faithful saints also were thus to ascend into glory. Dr. Heylin reads this verse, After that, such of us as are then alive shall, together with them, be taken up into the air, upon the clouds, to meet the Lord; and so we shall eternally live with him.
Inferences.-Who would not wish to be instructed in every thing which might conduce to our walking so as to please God? Who would not delight in frequent exhortations to abound in such a conduct more and more, that every day may improve upon the last, till we perfect holiness in his fear? Blessed be God, the rules are plain, and our own conscience must bear witness to the reasonableness and goodness of them. This is the will of God, even our sanctification; that we should be honoured with his amiable image, and, by sharing something of his moral character, may share something of that happiness which in the perfection of holiness he enjoys. He has, indeed, given us a compounded nature, and has appointed us for a time to struggle with its animal powers, that, by a victory over them, we may approve our duty and obedience, and be fitted for a purer happiness above than this low state of being will admit. Let the professors of Christianity, therefore, learn to possess their vessels in sanctification and honour, and not be captives to the mean lusts of concupiscence and uncleanness; as the heathens, who, not having the knowledge of God, were less inexcusable than we in those indulgences, for which the knowledge of themselves, by the light of their inferior dispensation, would, in some degree, condemn them.
Let us, as we dread the displeasure and vengeance of God, the supreme Guardian of the rights of his creatures, take heed that we do not allow ourselves, even when it is most in our power, to go beyond, or defraud our brethren in any matter; but endeavour to shew that we have, indeed, been taught of God to love one another, and that we have received into our very hearts that maxim which our gracious Redeemer has given us, that we should do unto others as we would they should do unto us. On this principle, likewise, let us diligently employ ourselves in our own proper affairs, that, instead of being the burdens of society, we may, in our respective spheres, be its supports; and, quietly attending to what lies within our own province, let us leave ambitious schemes and projects to others; thinking ourselves happy enough if we may be approved by him, who will one day reward or punish, not according to the distinction and elevation of our stations, but according to the integrity or unfaithfulness with which we have behaved ourselves in them. So shall we secure a testimony even in the consciences of those that are without, who would, perhaps, ungenerously and unrighteously rejoice in an occasion of charging upon the gospel of Christ the follies and irregularities of its professors.
They will never be able to charge any thing on the gospel itself, if they take their ideas of it from the writings of these, its authentic teachers. And let it be remembered, that they gave such abundant evidence of the authority with which they taught, that he who despiseth them, despiseth not man, but God, from whom they derived the Spirit by which they preached and wrote. His voice let us hear with reverence, his dictates let us humbly obey. The hour is near in which he will assert the honour of his word, and demonstrate to all the world the wisdom of submitting to its dictates.
Again. Who can be sufficiently thankful for the strong consolations which the latter part of this chapter administers! How many drooping hearts have been cheered by them in every age, while successively mourning over the pious dead! How often have we ourselves been driven to them, as to a sacred anchor, when our hearts have been overwhelmed within us! and if God continue us a little longer, what repeated occasions may arise of flying to them again! When Providence is pleased to make such breaches upon us, let us not sorrow as those who have no hope, for our pious, deceased friends, or for ourselves. Surely we cannot doubt the very first and most fundamental articles of our faith, the death and resurrection of Jesus, the Son of God; and if we do, indeed, assuredly believe these, what a blessed train of consequences will they draw after them! and this consequence most apparently, that they who sleep in Jesus shall not finally perish, but shall he brought with him to grace his triumph.
And, O what a triumph will that be! Let us now anticipate the joy with which, if faithful here, we shall then lift up our heads, and see our complete salvation drawing nigh. What though we die, and moulder in the grave? the saints then alive shall not prevent us: though the last memorial of our names may long have perished from the earth, it shall appear that they are written in heaven. And when the Lord himself descends from heaven, with that earth-rending shout, when the trump of God shall sound, his dead shall live, like his dead body shall they revive; they that dwell in the dust shall rise and sing; for his dew is as that falling upon herbs, and the earth shall call forth its dead. (Isa 26:19.)
But who can now conceive the rapture with which so many millions shall start up at once from their beds of dust, all arrayed in robes of glory; and, spurning the earth in which they have been so long intombed, and all that is mortal and corruptible, shall soar aloft in one joyful company, with those faithful saints who shall then be found alive, to meet the Lord in the air; forming a mighty host, bright as the sun, clear as the moon, and awful as an army with banners (Son 6:10.), they shall soar to meet their Lord, attracted by Divine love, and borne on in their flight by an almighty power. They shall ascend to him; they shall be owned by him; they shall be seated near him: for Christ, who is their life, shall appear; therefore shall they appear with him in glory (Col 3:4.).
Nor shall it be merely the triumph of one day, or of any limited period, how long soever. It is the promise of his faithfulness and of his love to his persevering saints, that so they shall ever be with the Lord. It is a glory that shall never decay, a meeting secure from all danger, from all possibility of future separation. In what circumstance of affliction may not these consolations be felt! What torrent of tears are they not able to stop! What groans of distressed nature will they not be sufficient to turn into songs of joy! Thanks, everlasting, ever new, ever growing thanks be to God, who always causeth his believing people to triumph in Christ, in the views of such a felicity! And let the whole choir of saints, the living and the dead, unite in one joyful Amen.
REFLECTIONS.-1st. We have,
1. An exhortation to obedience. Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, in his name and by his authority, that as ye have received of us how ye ought to walk, and to please God, so ye would abound more and more, with greater watchfulness, diligence, and zeal, according to God's holy word. For ye know what commandments we gave you by the Lord Jesus, so clearly that none can plead ignorance, and urged upon your consciences with those most powerful arguments which should engage your obedience thereunto. Note; the more clearly the path of duty is marked out to us, the more steadily are we bound to walk in it.
2. A caution against all impurity, as most opposite to the Christian character. For this is the will of God, even your sanctification, that you should be in heart and conduct obedient to all his commands; particularly that ye should abstain from fornication, that common sin among the Gentiles, and to which, in the days of your unregeneracy, you may have been addicted; that every one of you should know how to possess his vessel, his body, in sanctification and honour, with such purity and chastity as never to be guilty of an action unworthy those who are the temples of the Holy Ghost, and that would defile and disgrace you in the sight of God and every real Christian; not in the lust of concupiscence, indulging the vile affections of the natural heart, even at the Gentiles which know not God: that no man go beyond and defraud his brother in any matter, not only abstaining from every act of injustice, but especially from robbing them of that which is dearer to them than any earthly goods, the affections or the person of their wife; or drawing them into any horrid and unnatural acts of lewdness: because that the Lord is the avenger of all such, as we also have forewarned you and testified, and will execute condign punishment on such workers of iniquity. For God hath not called us unto uncleanness, but unto holiness, in his gospel enjoining all purity of heart and conversation on his people. He therefore that despiseth our admonitions, despiseth not man, but God, who hath also given unto us his holy Spirit, by whose inspiration I speak, and whose office it is to sanctify the bodies, souls, and spirits of the faithful, and prepare them for the glory which is promised. Note; Whoremongers and adulterers God will judge; and into his kingdom shall nothing enter which defileth or maketh unclean.
2nd, The Apostle inculcates,
1. The great duty of brotherly love. But as touching brotherly love, ye need not that I write unto you; for ye yourselves are taught of God to love one another, and are exemplary for your fervent and enlarged charity: and indeed ye do it, not only towards the members of your own church, but toward all the brethren which are in all Macedonia. But, as there is still room for much higher advancement, we beseech you, brethren, that ye increase more and more. Note; (1.) We are never so high in grace, but we have summits of holiness yet to climb, and shall continue to have, till we reach the heavenly Zion, and come to join the spirits of the just there made perfect. (2.) All good comes from God: unless we are taught of him, as every true believer will be, no human lessons can lead us into the spirit of Christianity.
2. Of quietness and industry in our callings. And that ye study to be quiet, make it your holy ambition to live in peace with all men, not officiously intruding into other people's affairs; and to do your own business, minding the concerns of your own family and calling; and to work with your own hands, as many as by your station must earn your bread by daily labour, as we commanded you, idleness and Christianity being utterly inconsistent: that ye may walk honestly toward them that are without, paying every man his due; and that ye may have lack of nothing, but be furnished with all that yourselves and families may need, and not be burdensome to any.
3rdly, The Apostle suggests the most encouraging arguments to support the Thessalonians under the loss of their near and dear relatives. But I would not have you to be ignorant, brethren, concerning them which are asleep, and departed in the faith of Christ, that ye sorrow not even as others which have no hope, as the heathen who make such howling and lamentation for the dead; since we have a hope full of immortality: for if we believe that Jesus died, and rose again, even so them also which sleep in Jesus will God bring with him, raising their bodies from the dust at the last day, as his was raised from the tomb. 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, even those members of his church who will be numbered among the living in the great day of his appearing and glory, shall not prevent them which are asleep, so as to anticipate their resurrection: for the Lord himself shall descend from heaven with a shout of triumph and exultation, with the voice of the archangel that shall attend his orders, and with the trump of God, like that tremendous sound which once issued from Sinai's top; and the dead in Christ, those who departed in his faith and fear, shall rise first, in virtue of their union with their exalted Head; then we which are alive and remain, as many saints as will then be found among the living, shall be caught up together with them in the clouds, to meet the Lord in the air, and so all we ever be with the Lord, enjoying that eternal blessedness in his immediate presence, which is the summit of our felicity. Wherefore comfort one another with these words, under all your present trials and discouragements, and in the prospect of your own approaching dissolution. Note; (1.) They who die in the faith of Christ, return to his bosom, and their dust sleeps sweetly under his care, waiting a resurrection day. (2.) The faithful shall shortly meet together in bliss, around the Redeemer's throne, and spend a happy eternity in his unceasing praises. (3.) This reviving hope is the comfort and support of the faithful Christian, living and dying.
