1ÜbrigensG3063 nunG3767, BrüderG80, bittenG2065 undG2532 ermahnenG3870 wir euchG5209 inG1722 dem HerrnG2962 JesuG2424, wieG2531 ihr vonG3844 unsG2257 empfangenG3880 habt, in welcher WeiseG4459 ihrG5209 wandelnG4043 undG2532 GottG2316 gefallenG700 solltG1163, wie ihr auch wandelt, daßG2443 ihr reichlicherG3123 zunehmetG4052. 2DennG1063 ihr wissetG1492, welcheG5101 GeboteG3852 wir euchG5213 gegebenG1325 haben durchG1223 den HerrnG2962 JesumG2424. 3DennG1063 diesG5124 istG2076 GottesG2316 WilleG2307: eureG5216 HeiligkeitG38, daß ihrG5209 euch derG575 HurereiG4202 enthaltetG567, 4daß ein jederG1538 von euchG5216 sein eigenesG1438 GefäßG4632 inG1722 HeiligkeitG38 undG2532 EhrbarkeitG5092 zu besitzenG2932 wisseG1492, 5nichtG3361 inG1722 LeidenschaftG3806 der LustG1939, wieG2509 auchG2532 die NationenG1484, dieG3588 GottG2316 nichtG3361 kennenG1492; 6daß er seinenG846 BruderG80 nichtG3361 überseheG5233 nochG2532 hintergeheG4122 inG1722 der SacheG4229, weilG1360 der HerrG2962 RächerG1558 ist überG4012 diesG5130 allesG3956, wieG2531 wir euchG5213 auchG2532 zuvor gesagtG4277 undG2532 ernstlich bezeugtG1263 haben. 7DennG1063 GottG2316 hatG2564 unsG2248 nichtG3756 zurG1909 UnreinigkeitG167 berufenG2564, sondernG235 inG1722 HeiligkeitG38. 8DeshalbG5105 nun, wer dies verachtetG114, verachtetG114 nichtG3756 einen MenschenG444, sondernG235 GottG2316, der euchG1519 G2248 auchG2532 seinenG846 HeiligenG40 GeistG4151 gegebenG1325 hat. 9Was aberG1161 die BruderliebeG5360 betrifftG4012, so habtG2192 ihr nichtG3756 nötigG5532, daß wir euchG5213 schreibenG1125, dennG1063 ihrG5210 selbstG846 seidG2075 von Gott gelehrtG2312, einanderG240 zuG1519 liebenG25; 10dennG1063 dasG846 tutG4160 ihr auchG2532 gegenG1519 alleG3956 BrüderG80, dieG3588 inG1722 ganzG3650 MacedonienG3109 sind. Wir ermahnenG3870 euchG5209 aberG1161, BrüderG80, reichlicherG3123 zuzunehmenG4052 11undG2532 euch zu beeifernG5389, stille zu seinG2270 undG2532 eure eigenen GeschäfteG2398 zu tunG4238 undG2532 mit eurenG5216 [eigenen]G2398 HändenG5495 zu arbeitenG2038, so wieG2531 wir euchG5213 gebotenG3853 haben, 12auf daßG2443 ihr ehrbarlichG2156 wandeltG4043 gegenG4314 die, welche draußenG1854 sind, undG2532 niemandesG3367 bedürfetG2192 G5532. 13Wir wollenG2309 aberG1161 nichtG3756, BrüderG80, daß ihrG5209, was die EntschlafenenG2837 betrifftG4012, unkundigG50 seid, auf daßG2443 ihr euch nichtG3363 betrübetG3076 wieG2531 auchG2532 die übrigenG3062, dieG3588 keineG3361 HoffnungG1680 habenG2192. 14DennG1063 wennG1487 wir glaubenG4100, daßG3754 JesusG2424 gestorbenG599 undG2532 auferstandenG450 ist, alsoG3779 wirdG71 auchG2532 GottG2316 die durchG1223 JesumG2424 EntschlafenenG2837 mitG4862 ihmG846 bringenG71. 15(DennG1063 diesesG5124 sagenG3004 wir euchG5213 imG1722 WorteG3056 des HerrnG2962, daßG3754 wirG2249, dieG3588 LebendenG2198, die übrigbleibenG4035 bisG1519 zur AnkunftG3952 des HerrnG2962, denG3588 EntschlafenenG2837 keineswegsG3364 zuvorkommenG5348 werden. 16DennG3754 der HerrG2962 selbstG846 wirdG2597 mitG1722 gebietendem ZurufG2752, mitG1722 der StimmeG5456 eines ErzengelsG743 undG2532 mitG1722 der PosauneG4536 GottesG2316 herniederkommenG2597 vomG575 HimmelG3772, undG2532 die TotenG3498 inG1722 ChristoG5547 werdenG450 zuerstG4412 auferstehenG450; 17danachG1899 werdenG726 wirG2249, dieG3588 LebendenG2198, die übrigbleibenG4035, zugleichG260 mitG4862 ihnenG846 entrücktG726 werden inG1722 WolkenG3507 dem HerrnG2962 entgegenG529 inG1519 die LuftG109; undG2532 alsoG3779 werdenG2071 wir allezeitG3842 beiG4862 dem HerrnG2962 seinG2071. 18SoG5620 ermuntertG3870 nun einanderG240 mitG1722 diesenG5125 WortenG3056.)
Jamieson Fausset Brown Bible Commentary 1 EXHORTATIONS TO CHASTITY; BROTHERLY LOVE; QUIET INDUSTRY; ABSTINENCE FROM UNDUE SORROW FOR DEPARTED FRIENDS, FOR AT CHRIST'S COMING ALL HIS SAINTS SHALL BE GLORIFIED. (1Th. 4:1-18)
Furthermore--Greek, "As to what remains." Generally used towards the close of his Epistles (
Eph 6:10;
Phil 4:8).
then--with a view to the love and holiness (
1Thess 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 (
1Thess 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" (
1Thess 2:15). The oldest manuscripts add a clause here, "even as also ye do walk" (compare
1Thess 4:10;
1Thess 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.
1Cor 7:10;
1Cor 11:17; and
1Tim 1:5 (
1Thess 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" (
1Thess 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 (
Acts 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 (
1Thess 4:3;
1Cor 7:2). The emphatical position of "his own" in the Greek, and the use of "vessel" for wife, in
1Pet 3:7, and in common Jewish phraseology, and the correct translation "acquire," all justify this rendering.
in sanctification-- (
Rom 6:19;
1Cor 6:15,
1Cor 6:18). Thus, "his own" stands in opposition to dishonoring his brother by lusting after his wife (
1Thess 4:6).
honour-- (
Heb 13:4) contrasted with "dishonor their own bodies" (
Rom 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-
Eph 4:19). A people's morals are like the objects of their worship (
Deut 7:26;
Ps 115:8;
Rom 1:23-
Rom 1:24).
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,
1Thess 4:4;
1Thess 4:7 also confirms this view; the word "brother" enhances the enormity of the crime. It is your brother whom you wrong (compare
Pro 6:27-
Pro 6:33).
the Lord--the coming Judge (
2Thess 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,
1Thess 4:7; in relation to his "brother,"
1Thess 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" (
1Thess 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
1Thess 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 (
1Pet 1:16;
2Pet 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 (
John 6:45;
Heb 8:11;
1John 2:20,
1John 2:27).
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" (
2Thess 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
1Thess 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
2Thess 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 (
Rom 13:13;
1Pet 2:12).
them . . . without--outside the Christian Church (
Mark 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 (
Acts 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
1Thess 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" (
1Thess 4:16), to whose bodies (
Dan 12:2, not their souls;
Eccl 12:7;
2Cor 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 (
John 11:31,
John 11:33,
John 11:35;
Phil 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,
Ps 16:11;
Ps 17:15;
Ps 73:24;
Pro 14:32, show that the Old Testament Church, though not having the hope so bright (
Isa 38:18-
Isa 38:19), 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 (
Acts 17:18,
Acts 17:20,
Acts 17:32).
14 For if--confirmation of his statement,
1Thess 4:13, that the removal of ignorance as to the sleeping believers would remove undue grief respecting them. See
1Thess 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,
Acts 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,
1Cor 15:3,
1Cor 15:6, &c.; in theirs, sleep; because His death has taken for them the sting from death. The same Hand that shall raise them is that which laid them to sleep. "Laid to sleep by Jesus," answers to "dead in Christ" (
1Thess 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
1Kgs 20:35. This is the "mystery," a truth once hidden, now revealed, which Paul shows (
1Cor 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 (
Matt 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 (
Matt 25:13;
Rom 13:11;
1Cor 15:51;
Jas 5:9;
1Pet 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" (
2Thess 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 (
2Cor 5:1-10;
Phil 1:6,
Phil 1:23;
Phil 3:20-
Phil 3:21;
Phil 4:5). EDMUNDS well says, The "we" is an affectionate identifying of ourselves with our fellows of all ages, as members of the same body, under the same Head, Christ Jesus. So
Hos 12:4, "God spake with us in Beth-el," that is, with Israel. "We did rejoice," that is, Israel at the Red Sea (
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 (
Acts 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 (
Rev 19:11-
Rev 19:21).
the voice of . . . archangel--distinct from the "signal shout." Michael is perhaps meant (
Jude 1:9;
Rev 12:7), to whom especially is committed the guardianship of the people of God (
Dan 10:13).
trump of God--the trumpet blast which usually accompanies God's manifestation in glory (
Exod 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 (
Num 10:2,
Num 10:10;
Num 31:6), so here to summon God's elect together, preparatory to their glorification with Christ (
Ps 50:1-
Ps 50:5;
Matt 24:31;
1Cor 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 (
Matt 13:41-
Matt 13:42,
Matt 13:50;
John 5:29;
1Cor 15:23-24;
Rev 20:5-
Rev 20:6); it simply stands in opposition to "then,"
1Thess 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" (
1Cor 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 (
Acts 1:9), so at His return with clouds (
Rev 1:7), they shall be caught up in clouds. The clouds are His and their triumphal chariot (
Ps 104:3;
Dan 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
Matt 25:1,
Matt 25:6) shall take place between them ascending, and their Lord descending towards the earth. Not that the air is to be the place of their lasting abode with Him.
and so shall we ever be with the Lord--no more parting, and no more going out (
Rev 3:12). His point being established, that the dead in Christ shall be on terms of equal advantage with those found alive at Christ's coming, he leaves undefined here the other events foretold elsewhere (as not being necessary to his discussion), Christ's reign on earth with His saints (
1Cor 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 (
1Thess 4:13).
