Commentaires bibliques

Furthermore (λοιπὸν)

Rev. not so well, finally, although the word is sometimes rightly so rendered. The formula is often used by Paul where he attaches, in a somewhat loose way, even in the midst of an Epistle, a new subject to that which he has been discussing.

Commandments (παραγγελίας)

Better, charges. Only four times in N.T. olxx. The verb παραγγέλλειν to command or charge is frequent, and is often used in Class of military orders. See Xen. Cyr. ii., 4, 2; Hdt. iii., 25.

Fornication

Paul wrote from Corinth, where sensuality in the guise of religion was rife. In Thessalonica, besides the ordinary licentious customs of the Gentiles, immorality was fostered by the Cabeiric worship (see Introduction). About the time of Paul, a political sanction was given to this worship by deifying the Emperor as Cabeirus.

That every one of you should know how to possess his vessel, etc. (εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι)

The interpretation of 1 Thessalonians 4:3-6 usually varies between two explanations: 1. making the whole passage refer to fornication and adultery: 2. limiting this reference to 1 Thessalonians 4:3-5, and making 1 Thessalonians 4:6 refer to honesty in business. Both are wrong. The entire passage exhibits two groups of parallel clauses; the one concerning sexual, and the other business relations. Thus: 1. Abstain from fornication: deal honorably with your wives. 2. Pursue your business as holy men, not with covetous greed as the heathen: do not overreach or defraud. A comma should be placed after σκεῦος vessel, and κτᾶσθαι procure or acquire, instead of being made dependent on εἰδέναι know, should begin a new clause. Render, that every one of you treat his own wife honorably. Εἰδέναι is used Hebraistically in the sense of have a care for, regard, as 1 Thessalonians 5:12, "Know them that labor," etc.: recognize their claim to respect, and hold them in due regard. Comp. Genesis 39:6 : Potiphar οὐκ ᾔδει τῶν καθ' αὑτὸν οὐδὲν "gave himself no concern about anything that he had." 1 Samuel 2:12 : the sons of Eli οὐκ εἰδότες τὸν κύριον "paying no respect to the Lord." Exodus 1:8 : Another King arose ὃς οὐκ ᾔδει τὸν Ἱωσήφ "who did not recognize or regard Joseph": did not remember his services and the respect in which he had been held. Σκεῦος is sometimes explained as body, for which there is no evidence in N.T. In 2 Corinthians 4:7 the sense is metaphorical. Neither in lxx nor Class. does it mean body. In lxx very often of the sacred vessels of worship: sometimes, as in Class., of the accoutrements of war. In N.T. occasionally, both in singular and plural, in the general sense of appliances, furniture, tackling. See Matthew 12:29; Luke 17:31; Acts 27:17; Hebrews 9:21. For the meaning vessel, see Luke 8:16; John 19:20; 2 Corinthians 4:7; Revelation 2:27. Here, metaphorically, for wife; comp. 1 Peter 3:7. It was used for wife in the coarse and literal sense by Rabbinical writers. The admonition aptly follows the charge to abstain from fornication. On the contrary, let each one treat honorably his own wife. The common interpretation is, "as a safeguard against fornication let every one know how to procure his own wife." It is quite safe to say that such a sentence could never have proceeded from Paul. He never would have offset a charge to abstain from fornication with a counsel to be well informed in the way of obtaining a wife. When he does touch this subject, as he does in 1 Corinthians 7:2, he says, very simply, "to avoid fornication let every man have (ἐχέτω) his own wife"; not, know how to get one. Εἰδέναι know, as usually interpreted, is both superfluous and absurd. Besides, the question was not of procuring a wife, but of living honorably and decently with her, paying her the respect which was her right, and therefore avoiding illicit connections.

That he pursue his gain-getting in sanctification and honor (κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ)

As a holy and honorable man. The exhortation now turns to business relations. Κτᾶσθαι cannot mean possess, as A.V. That would require the perfect tense. It means procure, acquire. Often buy, as Acts 17:28; lxx, Genesis 33:19; Genesis 39:1; Genesis 47:19; Genesis 49:30; Joshua 24:33; absolutely, Ezekiel 7:12, Ezekiel 7:13.

Not in the lust of concupiscence (μὴ ἐν πάθει ἐπιθυμίας)

Lit. in passion of desire. Not with avaricious greed. For ἐπιθυμία see on Mark 4:19. Its meaning is by no means limited to sensual lust; see, for instance, Luke 22:15. It is used as including all kinds of worldly desires, as Galatians 5:16, Galatians 5:24; 1 John 2:17. In Romans 7:7, especially of covetousness.

That no man go beyond (τὸ μὴ ὑπερβαίνειν)

Lit. the not going beyond. Dependent on this is the will of God, 1 Thessalonians 4:3. The verb N.T. Often in lxx, mostly in the literal sense of overpassing limits. Also of overtaking, passing by, surpassing, as in wickedness or cruelty. It is an expansion of the preceding thought. Pursue your business as holy men: do not overreach or defraud.

It is the overstepping of the line between mine and thine. It is used absolutely, being defined by the succeeding clause. The A.V. is literal, go beyond. Rev. renders transgress. Weizscker and Bornemann "ubergreife overreach." So. Rev. margin. This last is the best.

Defraud (πλεονεκτεῖν)

Po. See on 2 Corinthians 2:11, and see on covetousness, Romans 1:29. It emphasizes gain as the motive of fraud. Three times in lxx, Judges 4:11; Habakkuk 2:9; Ezekiel 22:27. Often in Class.

In any matter (ἐν τῷ πράγματι)

Rev. correctly, in the matter. Comp. 2 Corinthians 7:11. The sense is the business in hand, whatever it be. The τῷ does not stand for τινι any. For πράγματι, matter, see on Matthew 18:19. Those who connect this clause with the preceding, explain τῷ as the matter just mentioned - adultery.

Avenger (ἔκδικος)

Po. Here and Romans 13:4. In lxx rarely, and in the same sense as here. In this sense it occurs only in late Greek. For the warning comp. Ephesians 5:6; Colossians 3:6; Romans 13:4; Galatians 5:21.

Unto uncleanness (ἐπὶ ἀκαθαρσίᾳ)

Better, for uncleanness; ἐπὶ denoting aim or intention. The intention is viewed as the basis of the act (ἐπὶ upon). Comp. Galatians 5:13; Ephesians 2:10.

In sanctification (ἐν)

Note the change of preposition. Sanctification is the characteristic life-element of the Christian, in which he is to live. Comp. in peace, 1 Corinthians 7:15; in hope, Ephesians 4:4.

Despiseth (ἀθετῶν)

Better, rejecteth. Setteth aside. Comp. Galatians 2:21; Galatians 3:15; 1 Corinthians 1:19. Used in N.T. both of persons and things.

His Holy Spirit (τὸ πνεῦμα αὐτοῦ τὸ ἅγιον)

Solemn and emphatic: His Spirit, the holy. Similarly, Acts 15:8, Acts 15:28; Acts 19:6; Acts 20:23; Ephesians 1:13; Ephesians 4:30.