Download I Thessalonians 4 - Makarios Bible Church

CHAPTER FOUR
VS 1 FINALLY THEN, BRETHREN, WE REQUEST AND EXHORT YOU IN THE LORD
JESUS, (adv. loiãoj, the rest, what is leftover, remaining, when
used in the neut.sing, can mean hereafter, henceforth, and serves as
a transition to the final part of this epistle, which may or may not
be brief-- infer.conj oun--v.pl àëelíoj Paul consistently uses this
term for these believers--p.a.i. 1pl erwçàw ask,
request--kai
connect.--p.a.i ãàràkàlew--ac.pl. su--en + l.m.s kurioj Iüåouj)
THAT, AS YOU RECEIVED FROM US INSTRUCTION AS TO HOW YOU OUGHT TO WALK
AND PLEASE GOD (conj. hina, which is designed as a non-final use to
complete the verbs about "we request and exhort that...." Paul leaves
the hina hanging here as he quickly tosses in two parenthetical
clauses. The first clause "just as you received...to please God" is
necessary to fully grasp the sense of what they are asking and
exhorting these believers to overflow more in--conj. kàéwj just as-a.a.i. ãàràlàæáànw
The verb ãàràlàæáànw (paralambano) became a
technical term in early Christianity for the reception of an
authoritative body of truth which was embraced and accepted and
passed down to others.--prep para + g.pl ego--neuter d.a. ço used
here to introduce an indirect question--conj ãwj how or in what way-p.a.i impersonal ëei what is necessary, needful, right or proper,
expresses necessity. Translated "ought"--ac.pl su=accus of gen. ref.
functions as the subject of the two infinitives which follow--p.a.inf
ãeriãàçew to walk, to order your conduct, to live your life--kai
connect.--p.a.inf àreåkw to please, to try to please, to acquiesce to
anothers ideas, opinions, interests, etc.--d.m.s éeoj--The original
question is "How is it necessary to walk and please God?") (JUST AS
YOU ARE INDEED WALKING) (conj. kàéwj just as--kai=indeed, actually,
used for emphasis--p.a.i. ãeriãàçew you are walking presently)
THAT
YOU MAY EXCEL STILL MORE. (conj inà=non final, "we request...that.."
--p.a.subj ãeriååeuw to abound, to overflow, to be abundant--adv.
æàllon more, to a greater degree. Greater than they are presently)
VS 2 FOR YOU KNOW WHAT COMMANDMENTS WE GAVE TO YOU ALL THROUGH THE
LORD JESUS. (conj gàr--perf.a.ind oiëà--ac.f.p interr.adj. çij= what
indirect question original question=What were the commands we gave to
you all?"--ac.f.p ãàràggelià semi-military word, used of an order
from a superior to an inferior which is to be followed explicitly and
not questioned, etc. The verb=to command, order or charge--a.a.i
ëiëoæi--d.pl su=to you all--prep ëià + g.m.s kurioj Iüåouj)
EXPOSITION VS 1-2
1. The first three chapters of this letter have been devoted to the
historical situation between Paul and the Thessalonians, from the
time of their initial meeting to the very recent return of Timothy.
2. The final two chapters of this epistle deal with the sorts of
matters which he would have dealt with in his teaching had he been
able to teach them face-to-face.
3. A subtle shift in emphasis began in 3:10 as Paul considered the
lack which this LC had in regard to the fullness of Christ.
4. These areas, of which Paul was already aware or of which he had
been recently informed by Timothy, will be be taken up in chapters 4
and 5.
5. As he begins dealing with doctrinal matters, his tone changes
slightly and takes a more authoritative note.
6. However, his teaching is requests or exhortations to make further
progress and do not reflect any strong censure for flagrant failure
or misapplication.
7. This will change in IIThessalonians when Paul has to deal with
matters on which they had been given sufficient instruction and were
not following through with the appropriate application.
IIThess.
3:6-15
8. When the communicator's authority is not being challenged,
questioned, disputed or contradicted and believers are following the
doctrine that they have been taught, then he can present doctrine in
a gentle, conciliatory manner.
9. When believers have heard certain truths over a period of time
and refuse to apply them, he must take a more authoritative, dogmatic
approach.
10. If application is not forthcoming, the exhortation must get
increasingly pointed until the believer(s) involved become so uncomfortable so as to make the necessary adjustment(s).
11. The final portion of this letter is introduced by the inferential
conjunction which reaches back to the subject of having hearts which
are blameless before God.
12. Paul once again addresses them as brothers, emphasizing their
Royal family ties, which transcend all earthly family ties.
13. Since these are generally positive believers who are applying
the doctrine that they know, Paul introduces this section in the form
of a request and exhortation.
14. The use of two verbs instead of one emphasizes the importance
which Paul placed on correct conduct in the CWL, both verbs reinforcing the other.
15. Since they are not under their STA's in regard to his authority,
he has every confidence that this is all that is necessary.
16. The phrase in Christ refers to the fact that Paul is a
communicator who is in fellowship with the Lord and so these requests
are made with his blessing and approval.
17. If these requests/exhortations are not heeded, these believers
would not continue in Christ, that is, in fellowship with the Son of
God.
18. The sentence in vs 1 is awkward grammatically, since Paul was
attempting to say one thing, but realized that two other items must
be mentioned.
19. This indicates clearly that in the process of inspiration God
the Holy Spirit did not overrule or detract in anyway from the mental
processes of the writers of Scripture, but merely superintended the
process so as to guarantee a final product which was inerrant
(without error).
20. These men were carried along by the Holy Spirit (IIPet. 1:21)
when they wrote their works.
21. They received clear and undistorted information from the Holy
Spirit due to their positive volition and desire to understand the
plan of God; then, under the leadership of the Holy Spirit, they
accurately penned Scripture.
22. These men were men who were positive and possessed of a
volitional desire to accurately communicate the plan of God, and God
the Holy Spirit protected them from any unintentional error.
23. The fact that they were carried along indicates that accuracy
and content did not fully depend on them.
24. God the Holy Spirit took the things of Christ, which only He
could know (ICor. 2:11 cf Jn. 16:12-15), communicated it to positive
men, determined the content, and secured an error-free product, all
the while using fallible men.
25. He did all this without waiving, distorting or eliminating human
personality, vocabulary, or style.
26. The original manuscripts or autographs are all that are inspired
by the Holy Spirit, and these do not exist.
Possible reasons include the tendency of man to worship religious
relics...2. To make it fully impossible to pursue numerics or other
trivial studies rather than the Word of God itself.
3.
The fact
that if some possessed the originals they would become arrogant or
perhaps worse, refuse access to them.
27. The science of textual criticism handles the problem of the
originals which are no longer extant.
a. While the originals are inspired, the serious communicator
will have a text which is subject to less than 1% question.
b. Therefore, an accurate copy is virtually inspired.
c. This means that no doctrine of the faith has been lost or
affected through time. Matt. 24:35; IITim. 3:16-17; Jude 3
28. The two parenthetic items which Paul mentions are that the
Thessalonians had received clear and accurate information from Paul
and Co. and, at present, they were in general compliance with that
teaching.
29. The verb ãàràlàæáànw (paralambano) became a technical term in
early Christianity for the reception of an authoritative body of
truth which was embraced and accepted and passed down to others.
30. This is the faith, which faith we continue to embrace and teach
to this very day.
31. Paul states that they had accurately communicated the doctrine
and traditions which were necessary for a believer to practice if
they were to walk in a manner which is pleasing to God.
32. In fact, the use of ëei (dei) indicates that it is not a matter
of choice, but there is a very real compulsion and duty to conduct
your life in such a way as to please God.
33. This is done in a very simple fashion, by relegating your will
to His.
34. This is the real function of the communicator, to present
information as to how you are to walk, to order and conduct your
life.
35. If your aim is to please God and not merely serve your own
interests, the Word of God, which we consistently and accurately
teach, contains the information as to how this can be done.
36. The PT is to model the doctrine and exhort believers to follow
his example in the various areas of the CWL.
37. Living the CWL, as directed by the PT, is not designed to blunt
or inhibit your individuality in any way, it is not a plan to enforce
anything on you but the will of God.
38. Hostility toward your communicator severely inhibits and can
even destroy your ability to receive and apply the doctrine necessary
to live your life in a way which is pleasing to God.
39. In the case of the Thessalonians, they were loyal and faithful
to Paul and readily followed what he told them in regard to the CWL.
1:6, 3:6
40. Because of this they were headed in the right direction
spiritually and Paul could continue to teach them where they lacked.
41. Since these believers were already fulfilling the exhortations
and the prayers of their leaders, all that could truly be asked of
them was to excel even more.
42. Once again, in vs. 2, Paul reminds them of what they already
knew from his first visit with them.
43. He uses an authoritative/military word for the commandments,
orders or instructions which he had given them, indicating that these
are not matters for discussing, gainsaying, etc. but matters which
demand obedience.
44. The doctrine which Paul taught (and which we teach) did not
originate with men but had its source in the Lord Jesus Christ.
45. One could not hope to be at odds with Paul in terms of content
or application and seriously consider that they were in fellowship
with Jesus.
46. Similarly today, one cannot hope to gainsay, contradict, refuse,
or reject the teaching of this pulpit and remotely think that they
are walking in fellowship with God.
47. These commands are authoritative directions, given in the Royal
chain of command and are as binding as if given by Christ Himself.
48. These authoritative instructions were not given (by Paul then or
by me now) to dampen or hamper the freedom of the Christian life.
49. These are the guidelines as to how the new life in Christ is to
be lived, how to stay within the straight and narrow so as to be
really pleasing to God.
50. Paul then states something incredible; not that Jesus Christ had
given these orders through their spiritual leaders, as we might have
expected, but that they gave their orders through Jesus Christ.
51. The purpose of stating this in this fashion is to emphasize that
although Paul and his team were mere men and they were giving orders
to believers as to how to conduct themselves, they did so with the
authority and sanction of Jesus Christ Himself.
52. The apostles (nor I) imposed arbitrary controls on believers, so
as to restrict their freedom in Christ.
53. They taught them that obedience to what they taught was the true
path to exploiting their freedom in Christ, and failure to do so
would result in slavery to the STA, religion, the cosmos, etc.
54. Some are not experiencing the joy and freedom of the CWL due to
the fact that they do not closely follow the teaching they are
receiving.
55. Not only do they miss out on the unity, joy, peace, love and
true freedom which are available to the believer, they
reap
discipline and misery from exalting their own opinions, ideas, etc.
over the truth of God.
VS 3 FOR THIS IS THE WILL OF GOD, YOUR SANCTIFICATION; (conj gàr-near demons. ouçoj--p.ind. eiæi--pred. n.n.s éelüæà what one wishes
or has determined, a thing which is desired, something willed, here
of the directive will of God--subjective g.m.s o éeoj--g.pl su--
n.m.s o àgiàåæoj, consecration, purification, the effect of being
purified or consecrated, being set apart to God from that which is in
opposition or antagonism to Him)
THAT YOU ABSTAIN FROM SEXUAL
IMMORALITY; (what follows is a series of infinitives which deal with
a singular subject, fornication or sexual sins, which delineate the
will of God for the believer in this area--p.m.inf. àãecw lit. to
have from, to hold back or off, in Middle to keep away from or
abstain from--g.p. su subj. of infinitive--prep àão + ab.f.s ü
ãorneià sexual immorality of all kinds, but focuses explicitly on
illicit sex between a man and woman)
EXPOSITION VS 3
1. Typical of Hebrew style, Paul begins with a general statement and
expands on the specifics in the verses which follow this one.
2. Vss 3-8 is one unit and all deals with the matter of sexual
purity and the CWL and Ph2 sanctification.
3. This information was not new to the Thessalonians as indicated by
Paul's comment at the end of vs 6.
4. This had to be a regular part of the teaching G2 to new believers
who were converts from a religious society which not only allowed
immorality, it propagated immorality in worship.
5. These verses deal with one of the commandments from vs 1 which the
team had given to the Thessalonians and which was necessary for them
to observe it they desired to please God.
6. The near demonstrative this is defined by the phrase your
sanctification, the meaning being that your sanctification is the
will of God.
7. Sanctification is a term which has as its root meaning holiness.
8. That which is holy is that which is set apart for/by God for a
Divine purpose.
9. The concept of sanctification cannot be disassociated from the
doctrine of separation; that is, one must not be accessible to that
which is hated by God if he hopes to be set apart to God.
10. Sanctification is accomplished in three phases, but Ph2 sanctification is the specific focus of these verses.
11. This is declared to be the will of God for every believer.
12. God's will, in this case, is His intended purpose, what He
actually wants for the believer.
13. While all believers may not comply with the issues related to
Ph2 sanctification, we do know that God will ultimately fulfill this
aspect of His will for every believer in Ph3
14. If àgiwåunü (hagiosune) is the state of holiness, àgioåæoj
(hagiasmos) is the act or process of making holy.
15. Their sanctification, as well as ours, is defined by the series
of infinitives which are found in vss 3-6.
16. It is comprised of:
a. abstaining from fornication, sexual immorality.
b. knowing how to handle their sexual urges.
c. not crossing forbidden boundaries.
d. not taking advantage of another believer.
17. There are three stages by which God will ultimately conform each
believer to the image of His Son, which is declared in the WOG to be
the express purpose of His plan. Rom. 8:29
18. There is nothing more or better that God could ever do than to
make someone like His Son and qualify them to share in the eternal
glory which He possesses. Jn. 17:5
19. Ph1 sanctification is the believer being set apart from the
kingdom of darkness and being made a participant in the kingdom of
light via union with Jesus Christ. It is instantaneous and permanent
at the moment of salvation. ICor. 1:2,30, 6:11; Heb. 2:11, 3:1
20. The word àgioj (hagios) means holy and is often translated by
the word saint.
21. Ph2 sanctification is the setting apart of the believer to God
and involves the intake and application of BD leading to the MAJG.
Jn. 17:17; Rom. 6:19,22; IITim. 2:21
22. Ph3 sanctification occurs at the rapture when the believer is
instantaneously conformed to the resurrected Christ. IThess. 5:23
23. Positional sanctification sets the believer apart from the
penalty of sin; experiential sanctification sets the believer apart
from the power of sin; final or ultimate sanctification sets the
believer apart from the presence of sin, eternally.
24. Ph1 and Ph3 sanctification are entirely the work of God and are
both instantaneous and incapable of improvement.
25. Ph2 sanctification involves the volition of the believer cooperating with the WOG in regard to the Royal imperatives or
commands. Phil. 2:12-13
26. Sexual morality is a part of Ph2 sanctification, but it is not
all that is involved in Ph2 sanctification.
27. It is not to be assumed from what is said here that there was
immorality occurring in this local church, or the tone would have
been far more condemning as in ICor. 5
28. However, these new converts lived in a city which was regularly
engaged in immoral activity and this would tend to wear down their
resistance.
29. Immorality, in this passage, deals with normal sexual perversion
between two members of the opposite sex who are not Biblically
permitted to engage in sex.
30. Fornication indicates that neither of the two participants were
married, while adultery indicates that one or both of the parties
was married.
31. The WOG condones sex between RM/RW only within the boundary of
marriage, and only with one another. Prov. 5:15-19
32. Sex was indeed established for recreation first and was designed
by God for reproduction and perpetuating the human race. Gen. 2
33. Sex outside of marriage is condemned by the WOG.
34. Fornication was conspicuous by its regular practice in the
ancient world, and regarded as a matter of indifference, and even
defended as a necessity of nature.
35. A man could have a mistress (eçeirà heteira) who could provide
him with a sexual relationship and intellectual companionship, while
he had a wife who was to manage his household and raise his children
and heirs.
36. Slavery made the relationship with a concubine an accepted
practice; and immediate gratification was always available from a
ãornü (porne), or prostitute.
37. Public opinion did not condemn any of these practices, although
one who indulged himself to a degree that society considered to be
excessive might be classed as the drunkard or glutton.
38. The religious cults often involved ritual prostitution in the
name of worship of a god or gods, who were themselves prone to a
degrading sensuality.
39. In Thessalonica, ritual porneia was sanctioned and practiced by
the cult of Cabiri of Samothrace.
40. While this advice was designed to be preventative it should be
evident that Paul did not adapt himself to the prevailing culture,
and exhorted these believers to live a sexually chaste/pure life.
VS 4 THAT EACH OF YOU KNOW HOW TO POSSESS HIS OWN VESSEL IN
SANCTIFICATION AND HONOR, (ac.n.s ekàåçoj each one, not limited to
men or women--g.pl su--perf.a.inf. oiëà to know, when used in
infinitive=to know how--p.d.inf kçàoæài to acquire or get for
oneself, obviously once this is done you possess what it is you have
acquired. Greek scholars make a distinction between the pres., aor.,
impf. and the perf.plupf.tense uses of this word,
the former are
treated as "to acquire", the perfect, not used in the NT, is treated
as "having acquired, possessing".
The question of interpretation
here is whether Paul is discussing self-control as related to sex for
individual believers, or whether he is discussing marriage, the
acquiring and possessing of a wife. Opinion through the CA is almost
equally divided--g.s.pronoun eàuçou one's own--ac.n.s ço åkeuoj a
vessel, a utensil, an implement, is it a wife, a weaker vessel, or is
it his own body?--prep en + l.m.s àgiàåæoj the act or process of
becoming more holy, becoming more attuned and acclimated to the Will
of God.--kai connect.--l.f.s çiæü honor)
VS 5 NOT IN LUSTFUL PASSION, LIKE THE GENTILES WHO DO NOT KNOW GOD;
(this verse is almost parenthetical, since Paul continues with the
infinitives which are used to describe our sanctification--neg. æü-prep en + l.n.s ãàéoj a feeling, emotion or passion, some say an urge
which is not governed, or cannot be goverened.
An urge or desire
which you allow to get out of control--g.f.s eãiéuæià a desire,
craving or longing. The sense here is a passion or desire which you
allow to control you, resulting in lust or forbidden desire. Both of
these words relate to the unseen attitude, but Pathos is the more
passive and epithumia is the more active--comp. part. kàéàãer, even
as, according to the standard--kai adjunctive "also"--n.n.p ço eénoj
nations, Gentiles--neg. æü + d.a. + Pf.A.P.n.n.pl oiëà "the ones not
knowing or understanding--ac.m.s o éeoj)
EXPOSITION VS 4-5
1. The general abstain from sexual immorality is specifically
defined by the infinitives which follow.
2. Vss 4-5 relate the command to each individual and the way that
they are to learn to conduct themselves in regard to their sexual
urges.
3. Vs 6 relates this command to others and is dealt with by the
concept of transgressing.
4. Commentators are almost equally divided as to the actual interpretation of vs. 4; some interpret this verse as a command to learn
bodily self-control, while others see it as a command as to the
proper method of obtaining a wife.
5. The Greek behind the original presents some difficulty in
interpretation because:
a.
The infinitive kçàåéài (ktasthai) is used outside the Bible
regularly and when it is used in any tense, except the
perfect, generally has the meaning of gain or acquire.
b. In the perfect tense, it means to possess or control.
c. The term åkeuoj (skeuos) may be taken to refer to his own
body or a wife.
6. The problem is that both commands are equally necessary and
contingent upon believers, but the actual interpretation is a command
to learn bodily self-control in the area of sex.
7. The first reason why this does not refer to the acquisition of a
wife is based on the phrase ekàåçon uæwn (hekaston humon), which is
rightly translated each of you, and makes this command applicable to
every believer in Thessalonica, not just men. cf ICor. 16:2
8. The second reason for this interpretation is that the verb
kçàoæài (ktaomai) is not used in the perfect tense in the NT and so
we do not have proof of the distinction which was made in Classical
Greek.
9. Beyond that, there is extra-Biblical evidence found in the
papyrii the the sense to gain control over was not confined to the
perfect tense as it had been in Classical Greek.
10. The third reason is that the wife is never referred to as a
vessel or utensil to be used by the man.
11. The term vessel (åkeuoj-skeuos) is used of literal utensils and
metaphorically of persons who are containers or vessels for the
purpose of another. Acts 9:15
12. The argument that the wife is referred to as the weaker vessel
does not mean that women are vessels any more than men are, only that
they both are vessels and that the wife is the more fragile of the
two. IPet. 3:7
13. While some cite ICor. 7:2 as a parallel passage and point out
that Paul's remedy for those who would not control their sexual urges
is marriage, this passage is saying that each sex should have their
own right number and neither is implied to be the vessel of the
other, each of them are persons in their own right.
14. There is an OT passage which is a precedent for the use of the
word vessels in the present sort of context. ISam. 21:4-5
15. The bread (showbread) was placed in the Tabernacle (later in the
Temple) as witness that the priest/believer needed nourishment, and
God was the source of that nourishment. Deut. 8:3; Matt. 4:4; Jn.
6:48-51
16. This bread could only be eaten by those who were ritually clean
and so was off limits to those who had been defiled by immorality.
17. David assures the priest that he and the young men who were with
him had not been defiled by recent sexual activity.
18. In the Hebrew he states the vessels of the young men were holy
with obvious emphasis on the genitalia. (The term ylk kly in the
Hebrew is rendered by åkeuü skeue in the LXX)
19. This is the force of the term vessel in our present context, a
metaphorical euphemism for the sexual organ and the necessity for
each one to learn to control or master it, and not let it master you.
20. This makes all believers the subject of this command and applies
it to married and unmarried alike.
21. Each person is to recognize their impulses in this area and over
a period of time they are to gain control over them or master them.
22. Each believer is to recognize that the body is for the Lord and
not for immorality, and the real parallel passage is ICor. 6:13-20.
23. For the married this means that you do not engage in extramarital sexual activity, and for the unmarried this means that you
keep yourself sexually pure for your RM or RW.
24. This is all to be done in sanctification and in honor, or in a
way that is holy and honorable.
25. There is sex which is in line with Bible doctrine and which does
not dishonor or degrade people, and there is sex which is opposed to
BD and dishonors people.
26. Immorality is dishonoring to those involved in it and this is
evident by the cloak of secrecy which people employ in order to cover
their dishonor.
27. In the case of married people, extra-marital affairs dishonor
those involved as well as their innocent mates.
28. Sex was designed by God and is a tremendous part of His grace
toward the human race, when confined to its proper place.
29. It is inconsistent to state that you are engaged in Ph2 sanctification and involved in ongoing immorality, one cannot be involved
in becoming more holy while being involved in that which is opposed
to holiness.
30. Paul now contrasts the prevailing sexual mores of his time with
what is expected of believers.
31. The chief characteristic of those he cites is that they do not
know God.
32. While this statement is condemning the Gentile world as a whole,
we recognize that it is/was generally true of those who do not know
God, but there are/were exceptions to this statement.
33. There are moral people who do not know God, people who do not
commit immorality and are faithful to their mate.
34. Nevertheless, the moral reputation of the Roman empire was very
low and the prevailing moral climate today is equally dangerous.
35. Those who do not know God are characterized as engaging in
activity which is prompted by lustful passion, which indicates the
surrender of people to their passions so that they are carried away
with them and overwhelmed.
36. Believers are not to allow their passions/desires to dominate
them and determine the course of their life, they are to allow BD to
dominate them and control the course of their life.
37. Paul regards ignorance of God or refusal to recognize Him or His
claims once the individual has heard them as the root of sinful/
unrighteous activity. Rom. 1:18-32
38. He also indicates that the judgment of God will fall because of
this same ignorance. IIThess. 1:8, 2:10
39. Believers are not to engage in sexual activity, nor enter into
marriages, based merely on lustful passion, they are to master this
area and conform themselves to the standards of the WOG.
40. Certainly things which stir the passions in a way which is not
appropriate are to be recognized and avoided.
VS 6 THAT NO ONE TRANSGRESS AND TAKE ADVANTAGE OF HIS BROTHER IN
THIS MATTER (That no one is supplied, no discreet subject--neg æü +
artic.infin. p.a.i uãeráàinw from Homer down, to step over, to cross
a line, to go beyond the proper limits, to transgress or trespass
into another's area or rights--kai connective--p.a.infin ãleonekçew
to have more, to gain an advantage over, cognate include ãleonekçüj
one eager to have more, a greedy man-ãleonexià the desire to have
more, covetousness, greed--g.m.s. àuçoj--ac.m.s o àëelíoj the acc.
functions as the object of the infinitives--prep en + l.n.s ço ãràgæà
matter, thing, affair, the article specifying the matter being
discussed here) BECAUSE THE LORD IS THE AVENGER IN ALL THESE THINGS
(conj.ëioçi dia + touto + hoti=on the account that, because--n.m.s
ekëikoj, one who exacts a penalty, an avenger, the verb means to
vindicate the right of someone, to execute justice on their behalf-pred.n.m.s kurioj=Jesus Christ--prep ãeri+ g.n.pl adj. ãàj + g.n.pl
near demons. pronoun ouçoj all these ) JUST AS WE ALSO TOLD YOU
BEFORE AND SOLEMNLY WARNED YOU. (conj kàéwj just as, even as--a.a.i.
ãrolegw to say before, here before in the sense of time--kai connect
--a.d.ind. ëiàæàrçuroæài to declare solemnly and emphatically, to
testify, to charge--d.pl su)
VS 7 FOR GOD HAS NOT CALLED US FOR THE PURPOSE OF IMPURITY, BUT IN
SANCTIFICATION. (conj. declarative gàr--o éeoj--strong neg. ou +
a.a.i. kàlew called=Ph1 call--prep eãi + d.f.s àkàéàråià uncleanness,
impurity, moral impurity. Epi + dative=purpose--strong advers. alla
--prep en + l.m.s àgiàåæoj consecration, purification, sanctification
EXPOSITION VS 6-7
1. Some interpreters claim that there is a shift in subject matter
at this point, moving from sexual purity to honesty in business
matters.
2. While there are some exegetical reasons for this interpretation,
the language is not definitive, but the context is.
3. This is one of the important rules of interpretation of Scripture; when the language is vague, context is determined by the
surrounding information, when the language is technical and specific,
this determines context.
4. Vs 3-8 are clearly a unit and to shift to a new subject when the
language fits the present subject (which is obviously still the
subject in vs 7) is forced and unconvincing.
5. Another infinitive begins vs 6, which continues the string of
infinitives Paul has used to define the original concept of Ph2
sanctification.
6. One part of Ph2 sanctification (the process of becoming more like
God) is abstaining from sexual immorality, and involves:
a. Knowing the D/VP on how to handle sexual urges.
b. Applying the principles so as not to trespass against another
believer.
7. If one does not properly control the sex drive, a very real
possibility exists that he will take advantage of another person.
8. This person could very likely be a fellow-believer, since these
are the people with whom believers would be spending the bulk of
their free time.
9. Two specific items are mentioned which are absolutely necessary
to Ph2 sanctification:
a. Not transgressing or trespassing against a brother.
b. Not taking advantage of that brother.
10. For a male to engage in illicit sex with a woman in another
man's house is to transgress against that fellow-believer.
11. It does not matter if the woman is a wife or daughter, since
that man has no right to any female if he is not married to her.
12. The first verb uãeráàinw (huperbaino) means to cross a boundary,
here a forbidden boundary, and trespass sexually on territory which
is off limits.
13. The second infinitive ãleonekçew (pleonekteo) refers to the
desire to have more than one is allowed, or has coming to him.
14. If a believer was to engage in illicit sex with any woman he
would be transgressing and cheating the man to whom that woman
belonged.
15. If the woman was married, it is obvious that he is cheating the
man to whom she is married; if the woman was single, he is still
cheating her RM, whether he knows who her RM is or not.
16. The phrase en çJ ãràgæàçi (in the matter) refers to the matter
under discussion, and so comes to mean a sexual affair in this
context.
17. The crime is viewed as being especially heinous in that it is
committed against a member of the Royal family, to whom one should
demonstrate loyalty and fidelity.
18. This is not to say that Paul was unconcerned with the impact of
immorality if it was committed against an unbeliever, just that he
was especially concerned with maintaining purity and order among
believers.
19. In summary, if a person did not learn to master the vessel and
control his sexual urges, and then engaged in an affair with another
man's RW, married or not, he has transgressed and cheated his brother
out of something which rightfully belonged to someone else.
20. In his case, he is not to be deluded and believe that he is
pursuing and achieving the Ph2 sanctification to which God called
him.
21. A further reason is introduced as to why believers ought to
avoid this type of sinning by the conjunction ëioçi (dioti--because).
22. Paul now moves from the exhortation to the motives for obeying
it.
23. The first is a not so veiled threat, asserting that the Lord is
the avenger in these types of affairs.
24. The Lord refers to Jesus Christ, as seen by the change of
subject in vs 7, and in accord with normal Pauline usage. 3:11-12
25. While Jesus was not here for the purpose of judgment during the
incarnation (Jn. 3:17, 8:15), He made it plain that the Father was
going to commit all judgment to Him in the future. Jn. 5:26-30
26. Jesus performs the work of an avenger, one who exacts justice
due from a culprit and one who upholds the rights of those who are
wronged.
27. The phrase in all these things further broadens the scope to
cover all forms of immorality where people transgress on the rights
of others and enrich themselves at someone else's expense.
28. Those who seek to get ahead in life by taking advantage of
others who have done them no wrong will come under the temporal wrath
of the Just One.
29. If a believer gets involved in immorality, and certainly if it
involves taking advantage of another member of the Royal family, he
should know that Jesus Christ is set against him and will extract the
just, legal punishment.
30. This is a Ph2 judgment which will be extracted and the only hope
of avoiding the SUD is to change your mind and cease and desist from
said activity.
31. Certainly Jesus Christ is seen here as an avenger, the One who
upholds the moral order against all those who think that they can
break it with impunity. A lack of punishment or ramifications.
32. This solemn warning had been given to these believers when Paul
was initially with them.
33. He solemnly warned them of the consequences of this type of
activity, and this word ëiàæàrçuroæài (diamarturomai) is used of
things which have dire consequences if they are disregarded.
ITim.
5:21 IITim. 2:14, 4:1
34. It seems evident that there was some sort of weakness in the
Thessalonian assembly in regard to this matter, but we do not know
whether it was observed by Paul firsthand, or had been reported to
him by Timothy.
35. A further explanation is offered in vs 7 as to why sexual
immorality is not acceptable for the believer.
36. This relates to the call of God, the initial presentation and
hearing of the gospel which they had accepted.
37. God's call did not come based on our impurity or uncleanness,
but in spite of it.
38. Paul characterizes the pre-salvation state as one of impurity, a
state which is obviously not to be perpetuated in Ph2.
39. Our call to God's plan was in the sphere of holiness, or
characterized by issues related to +R.
40. Even so, our Ph2 should be characterized by the same concerns,
issues of righteousness and how to live out in our daily existence
what God desires.
Doct. of sanctification.
VS 8 CONSEQUENTLY, HE WHO REJECTS THIS IS NOT REJECTING A MAN BUT
THE GOD WHO ALSO GIVES HIS HOLY SPIRIT TO YOU ALL. (conj. çoigàroun
triple compound, used only here and Heb. 12;1, used to place special
emphasis or formality or gravity on someth. wherefore, consequently
--P.A.P.n.m.s àéeçew, to do away with something which is laid down,
prescribed or established. of a treaty, to set at naught, of a
petition, to reject, to deal treacherously with, to break faith with.
To act toward something as though it were not important or true, to
reject, to disregard. The part=ongoing action, one who makes this
his practice--supply this set of instructions--p.a.i àéeçew to
reject, refuse or ignore, to consider as not important--neg. ouk +
ac.m.s ànérwãoj a man--strong advers. alla--ac.m.s o éeoj The God-kai adjunctive, also--articular participle P.A.P.n.m.s ëiëoæi the one
giving, the giver--g.m.s autos=his--ac.m.s ço ãneuæà the spirit-ac.m.s.adj. ço àgion lit. the spirit who is Holy--prep eis + ac.p su)
EXPOSITION VS 8
1. This verse is a summary conclusion of what has been discussed in
vs 3-7, but is phrased in such a way as to add another incentive to
obey the command to avoid immorality.
2. The inferential conjunction which opens this verse is used only
in Heb. 12:1 and is used when the author wants to place a special
emphasis or formality on what he has said.
3. Two specific things are emphasized in this verse.
4. First, the person who disregards this instruction is not just
setting aside the words/commands of any man, they are setting aside
the Word of God.
5. The Greek construction has no article before the word man, but it
does have an article before the word God, emphasizing that they are
not disregarding a man but THE GOD.
6. The man in this case would have been Paul, but it can be applied
to any communicator who is placing the D/VP before others.
7. Failure to listen to Paul's instruction in this matter (or any
other) was tantamount to a rejection of God's will. Lk. 10:16
8. The verb, which is used twice in this verse, àéeçew (atheteo)
means to set aside, to nullify, to make void, hence to disregard or
reject.
9. This means that one take the demand for sexual purity so lightly
that he makes it null and void by his refusal to comply with it.
10. The one who claims to be living a life in compliance with the
dictates of God and continues to live a life of uncleanness may think
that he is only at odds with Paul, but this is not the case.
11. The whole force of Paul's statement is that Paul is merely a
messenger, delivering the truth, and rejection of the messenger is
the same as rejection of the one giving the message, God Himself.
12. The final phrase the One who gives His Holy Spirit to you,
emphasizes two specific concepts.
a. That God is the One who gives this great gift.
b. That the Spirit in view is Holy.
13. Another subtle reason for living a life which is in compliance
to the dictates of God is that God has been exceedingly good to the
believer.
14. In fact, this is the basis for all our activity in regard to God
and His commands, His gracious love and blessing of us in the first
place. IJn. 4:19
15. When a believer spends some time considering all that God has
done for him through His own grace and initiative, a life of loving
service is produced from the gratitude which springs forth.
16. To love God is not very difficult in light of the great love
which He has bestowed on us. IJn. 3:1-2
17. When one understands all that God has done for him/her the
normal desire is to reciprocate that love.
18. For the believer who loves God, compliance with His commands is
the normal and only logical response.
19. When one loves someone, work is not seen as work, service is
viewed as an opportunity to serve the object of affection.
20. The demands of God, which those who do not truly love God see as
problematic and burdensome, are not a burden to the one who loves God
and desires to please Him. IJn. 5:3 cf Matt. 11:28-30
21. The problem(s) believers truly face occurs at the point we begin
to place our will and interests above the will/interests of God and
His kingdom.
22. The greatest gift which God has given to the believer has got to
be His Holy Spirit, given to all believers at the point of salvation,
as an earnest of our future inheritance. Eph. 1:13-14
23. This Spirit, who is characterized by the adjective Holy is given
to believers to aid them in living the life which is acceptable to
God; that is, a life of holiness.
24. For a believer to live a life of moral uncleanness and suggest
that they are in tune/compliance with the Holy Spirit is inconsistent
at best and a lie at worst.
25. The body is the temple of the Holy Spirit, who is working within
us to to produce the will of God and the working of that will in our
lives. ICor. 6:18-20; Phil. 2:13
26. The Holy Spirit is given to us to teach us the truth (Jn.
16:12-15), convict us in regard to failure (Heb. 3:7ff), strengthen
and encourage us to overt compliance with the will of God (Phil.
2:13), and produce the final product, fruit. Gal. 5:22-23
27. Failure to line out with this principle is tantamount to
rejecting the only true God, Who has given you all that is necessary
to walk in compliance with His holiness.
VS 9 NOW AS TO THE LOVE OF THE BRETHREN, YOU HAVE NO NEED FOR ME TO
WRITE TO YOU ALL, (conj. ëe--prep ãeri + g.f.s ü íilàëelíià 6X,
cmpd, love of brothers--p.a.i ecw you all have--neg ou + ac.f.s creià
necessity, need--supply for me or us or anyone--p.a.infin gràíw to
write--d.pl su) FOR YOU YOURSELVES ARE TAUGHT BY GOD TO LOVE ONE
ANOTHER; (explan.conj. gàr--n.m.pl àuçoj + n.pl su=you yourselves-p.ind. eiæi--pred.n.m.pl.adj. éeoëiëàkçoj 1X, taught by God--prep
eis + artic. infin=purpose, p.a.infin àgàãàw to love--reflex.pronoun
àllülwn one another)
VS 10 FOR INDEED YOU KEEP ON DOING IT TOWARD ALL THE BROTHERS WHO
ARE IN MACEDONIA. (conj. gar--kai adjunctive=also or indeed--p.a.i
ãoiew you do, or keep on doing--ac.n.s.pronoun àuçoj=it or this love
of the brothers--prep eis + ac.m.s.adj ãàj=all--ac.m.p o àëelíoj-ac.m.pl. def.art. çouj=the ones--prep en + l.f.s.adj. oloj in all-l.f.s üMàkeëonià) BUT WE URGE YOU, BRETHREN, TO EXCEL STILL MORE,
(advers.conj de--p.a.in ãàràkàlew to exhort or encourage, which is
all that is necessary when a group is generally headed in the right
direction-- ac.pl. su--v.m.pl àëelíoj--p.a.infin ãeriååeuw to exceed
a fixed number, to surpass, to excel--adverb æàllon, more, to a
greater degree)
EXPOSITION VS 9-10
1. Paul now moves to the next topic which comprises the will of God
for these believers, that being the love of the brethren.
2. While he gave a detailed bit of teaching regarding immorality and
sexual purity, he does not feel the need to do so regarding the love
of other believers.
3. This was an area in which the Thessalonians tended to apply very
well, so further teaching was unnecessary.
4. He just exhorts them to continue to apply in this area to a
greater degree.
5. The word íilàëelíià (philadelphia) is a compound, comprised of
the words love or affection and brothers, which originally meant love
for a physical family member, a brother or a sister.
6. This word came to be used regularly for the love which is to
exist between believers, who were related by the new birth.
Rom.
12:10; IThess. 4:9; Heb. 13:1; IPet. 1:22
7. In the human realm, some people possess a loyalty to their
families which is not diminished, no matter what they may do.
8. This is the nature of love in the Christian realm, people are
loyal to and supportive of the Royal family.
9. Unlike cosmic affection, which has no constraints or limits,
(some families will continue to maintain a family member's cause no
matter what they may have done, even to the point of supporting a
murderer. cf the Kennedys) the love between members of the Royal
family has defined limits.
10. While we generally love and support those who are believers, we
limit it to those who are following their marching orders; we do not
support those who are AWOL, those who are causing division and
dissension in the ranks, those who disgrace their uniform, etc. Rom.
16:16-17; ICor. 5:9ff; IIThess. 3:6
11. This does not mean that we are not kindly disposed toward those
who are failing, only that we will not provide them aid or comfort
while they are disregarding the Commander in Chief. IThess. 4:8
12. Some in the cosmos refer to this as "tough love", but it
actually reflects the true nature of God who is love but is also
righteous and just.
13. One cannot effectively separate love and discipline, which our
society has attempted to do to its own chagrin and decay.
14. There was no real need to explain or encourage the practice of
true love among these believers, since they were applying so well.
15. The term éeoëiëàkçoj (theodidaktos) is used here for the first
time in Greek literature, although the concept may be found in Isa.
54:13 and Jn. 6:45.
16. Brotherly love was taught in the OT and was taught by Jesus
during the incarnation. Lev. 19:17-18; Mk. 12:29-31; Jn. 13:34
17. There is a sense in which you cannot effectively claim to love
God if you are in violation of the command to love your neighbor/
fellow-believer. IJn. 4:20-21
18. There is a very real inner compulsion to love which comes from
the ministry of the I/HS which is shed abroad in our hearts.
Rom.
5:5
19. Love is certainly a by-product of the F/HS and is stifled when
the STA rules in the life. Gal. 5:22 cf 5:17-21
20. The phrase taught by God then refers to the unseen, inner
activity of the Holy Spirit as He encourages and influences the
believer to manifest this grace.
21. Paul commends the Thessalonians for their application toward one
another under love, and he recognizes their application toward other
believers who are not members of that LC.
22. There were other local churches which had been established by
Paul in Macedonia, including those at Philippi and Berea.
23. Since Thessalonica was an important commercial center, seaport,
and was located on the Via Egnatia, there would be many people who
would pass through this city.
24. In the ancient world it was very difficult for travelers to get
decent accommodations, except from friends.
25. As a believer passed through, believers in Thessalonica would
open their homes and demonstrate hospitality by entertaining those
who were strangers to them, but related by the new birth.
26. This is one very real aspect of love which is readily evident
among believers; the willingness to show hospitality to visitors from
another LC as the opportunity arises.
27. Paul indicates that he did not have to teach them this grace,
they readily grasped it as they walked in the Spirit.
28. Principle: Certain applications should not have to be spelled
out by the PT, believers who are in fellowship and thinking should be
able to figure certain things out.
29. Believers who claim to be spiritually mature and cannot figure
out this simple application are deluded as to their spiritual status.
30. Having praised them for their willing application in the area of
brotherly love, Paul exhorts them to continue to abound and increase
in this area.
31. No matter how well one is applying in any area, there is always
room for further improvement and application.
32. The final phrase of vs 10, exhorting them to excel even more in
the applications of love, is continued in vs 11 explaining that
brotherly love demands sober and industrious habits.
Doctrine of love
VS 11 AND WE URGE YOU ALL TO MAKE IT YOUR AMBITION TO LEAD A QUIET
LIFE AND ATTEND TO YOUR OWN BUSINESS AND WORK WITH YOUR HANDS,
(supply the verb we exhort or urge you from the previous verse--kai
connective--p.d.infin. indirect discourse, this infinitive and the
ones which
follow
give
the
content
of
the
exhortation,
íiloçiæeoæài, compd to be fond or honor, to be ambitious, to strive
after
or
endeavor
to
to
something,
to
aspire--p.a.inf.
complementary--üåucàzw hesuchazo, to be quiet or at rest, to cease
from labor, used of those who lead a quiet life, not running here and
there, but staying at home and minding their own business--kai
connective-- p.a.infin. ãràååw, to practice, to make it your intent
and habit to do something--ac.n.pl.adj. o iëioj one's own, that which
belongs
to
you,
as
opposed
to
what
is
others--kai
connect.--p.d.infin. ergàzoæài to work, labor or do work, to be
employed. to be busy as opposed to idleness--instrumental.f.pl ü ceir
the hands--g.pl su=your) JUST AS WE HAVE COMMANDED YOU ALL;
(conj.
kàéwj just as, even as--a.a.ind ãàràggellw to command, to order--d.pl
su= you all)
VS 12 SO THAT YOU MAY BEHAVE PROPERLY TOWARD THOSE OUTSIDE THE LC
AND NOT BE IN ANY NEED. (conj. inà + subjunctive=purpose--p.a.subjun
ãeriãàçew to walk around, to order your life, to conduct yourself-adverb euåcüæonwj 3X, dignified, honorably, decorously, properly,
decently, respectably--prep ãroj + ac.m.p def. art. o =the ones-adverb exw outside--connective kai--p.a.subjunc. ecw to have--ac.f.s
creià a need or necessity--g.n.s æüëeij no one, in the neuter=
nothing)
EXPOSITION VS 11-12
1. These two verses are related to what has just been said in vs
9-10 regarding the proper applications under the principle of
brotherly love.
2. Two obvious points arise from what will be said in these verses:
a. You cannot effectively apply toward others and demonstrate
hospitality if you have not provided for yourself in the
first place and are lacking sufficient resources to apply.
b.
Believers are not to take advantage of another believer's
brotherly love and sponge off of them.
3. What we have here construction wise is:
a. The exhortation expressed by 4 infinitives.
b. The parenthetical comment that this has been commanded
previously.
c. The two-fold purpose of the teaching.
4. While some have attempted to separate these two verses from the
previous context, it is grammatically connected, and so must be
interpreted in light of the subject of brotherly love.
5. There is a very real sense in which the faithful performance of
our everyday, mundane duties is related to our love for other
believers.
6. The first two infinitives are connected and form one real
command.
7. It is somewhat of an oxymoron to associate ambition with a quiet
life, since the person who is ambitious is usually identified as a
mover and a shaker.
8. The adjusted believer is to have goals/aspirations as defined by
the WOG and not by the cosmic system in which we live.
9. The first goal is to simplify your niche and pursue the quiet,
peaceful lifestyle of doctrine.
10. It has been commonly assumed that the Thessalonian believers
were unduly excited by the prophetic word and some manifested a
restless tendency, which made them disinclined to attend to the
ordinary affairs of life.
11. Paul will devote some space in this letter dealing with matters
which pertain to the future and that will occupy much of the content
of his second epistle. 4:13-5:10; IIThess. 1:5-2:12
12. As new believers, they were somewhat immature in relation to the
prophecies and to the correct applications which arise from knowing
certain future events.
13. For instance, new believers might be inclined to think that
since the rapture was a reality and the Jesus Christ would eventually
come for them there was no reason to have a job.
14. A believer who lives in the rapture generation might be inclined
to think that there is no reason to plan at all for the future since
he is going to be raptured soon anyway.
15. Living in the rapture generation does not exempt any believer
from the applications would be expected of any other believer, living
at any other time in history.
16. Issues like education, insurance, financial planning, job security, etc. are to be approached with the principles of the WOG and not
with prophetic fervor only.
17. Believers are to make it their ambition to live a quiet life as
opposed to being meddlesome, busybodies, crusaders, etc.
18. The methods which they are to employ in attempting to live a
quiet life are observed in the two infinitives which follow.
19. First they are to practice their own things, which means that
they are to spend the vast majority of their time looking after their
own affairs.
20. This is a subtle command to keep out of the lives of others in
the LC and stick to their own knitting.
21. Secondly, they are instructed to work with their own hands, so
obviously some of the Thessalonians were not getting on with their
business and were shirking in regard to work.
22. Laziness is never condoned by the WOG.
23. Some people do not have a set occupation because they are lazy,
others are too arrogant to take orders, others may feel that they are
going to be raptured soon, so why bother?
24. None of these attitudes is commended by the WOG. Prov. 15:19,33
21:25-26, 24:30-34; Col. 3:22ff; IThess. 4:11
25. The Greek attitude despised manual labor, an attitude which Paul
rejected in his teaching and his lifestyle. ICor. 4:12; Eph. 4:28
26. Some of these believers were living a life characterized by
idleness and needed the exhortation to get to work and support
themselves.
27. Since no one can live without the necessities of life, some were
imposing on their brothers and taking advantage of their generosity
and good Christian nature.
28. This problem, which is addressed here in a subtle fashion,
continued to exist and by the writing of IIThessalonians became a
matter for separation.
29. Paul points out here that this teaching was nothing new, he have
previously given clear commands on the subject while he was with
them.
30. If these believers meddlesome, idle ways was due to a false view
of imminence of the rapture (as it appears), it should be clear that
Christ expected us to be busy about our normal affairs when He comes.
Mk. 13:33-37; Lk. 12:35-43
31. The two-fold purpose of these teachings is found in vs 12.
32. It relates, first, to those who are outside, that is people who
are unbelievers, whether Jews of Greeks.
33. We know that the believer is hardly going to be able to advocate
the Divine viewpoint in the Devil's world and be popular with those
who reject doctrine.
34. What this is teaching is that our conduct in regard to work and
financial sobriety and independence is to conform to the standard
that any establishment unbeliever lives by.
35. Most people in the world understand that people are not to be a
financial burden on other people, but society generally functions
under the thought that each part is to support itself and work for
the good of the whole.
36. Therefore, even if those outside the LC do not understand
salvation or the blessings of SG3, they do understand the difference
between idleness and diligent labor, between order and confusion,
between self-support and a welfare case.
37. Society, and rightly so, looks down on those who do not manage
their own affairs and provide for themselves.
38. The believer is to earn his own way in an honorable line of work
(there are no dishonorable lines except criminal lines), support
himself, pay his bills, pay his taxes, etc.
39. If he does not, those outside of doctrine can malign the truth
based on this failure, concluding that Christianity breeds parasites
on society.
41. Another part of behaving properly toward those on the outside
would include having the resources to demonstrate the appropriate
hospitality toward outside visitors, who were themselves positive.
42. The second purpose of all this teaching was so that believers
would have all that was necessary for life on a personal level.
43. There is a very real sense in which people who do not make the
necessary provision for themselves by industrious
labor,
but
consistently and deliberately impose on the generosity of others (in
or out of the LC) are not walking in love.
44. God promises living grace, but His Word also commands us to work
for our living.
VS 13 BUT WE DO NOT WANT YOU ALL TO BE UNINFORMED, BRETHREN, (conj.
ëe--p.a.i éelw + neg ou, to want someth., to be inclined, to desire
--ac.pl su, acc of gen. ref. subject of infinitive--p.a.infin. àgnoew
to be ignorant, not to know or understand something--v.m.pl àëelíoj)
ABOUT THOSE WHO ARE ASLEEP, THAT YOU MAY NOT GRIEVE, JUST AS ALSO THE
REST WHO HAVE NO HOPE. (prep ãeri--P.P.P.g.m.pl koiæàw used only of
literal sleep and physical death in the NT. Those who are asleep=
those who have died--conj inà=purpose--neg. æü + p.pass.subjunc.
luãew to make sorrowful, to be sad or grieve--conj.comparative kàéwj
--kai adjunctive, not translated--pred.n.m.pl.adj. o loiãoj the rest,
those remaining or left over=all who have no hope--P.A.P.n.m.pl o ecw
+ neg æü=the ones not having--ac.f.s. elãij)
VS 14 FOR IF WE BELIEVE THAT JESUS DIED AND ROSE AGAIN, (conj. gàr
--conditional part. ei introduces a first class condition, if we
believe and we do--conj. oçi=indirect discourse--n.m.s Iüåouj--a.a.i.
àãoénüåkw to die--kai connective--a.a.i. àniåçüæi to stand or rise
again) SO ALSO THE GOD WILL BRING WITH HIM THOSE WHO WERE PUT TO
SLEEP BY JESUS. (adverb ouçwj thus, in this manner--kai adjunctive
--n.m.s o éeoj--fut.a.ind. àgw to lead or bring--prep sun + d.m.s
pron. àuçoj=God=Deity--A.P.P.ac.m.pl o koiæàw those who received
sleep--prep ëià + g.m.s o Iüåouj)
EXPOSITION VS 13-14
1. This verse begins the definitive section on the rapture in the
New Testament.
2. It is written in response to a specific question which Timothy
brought back from the Thessalonians.
3. Their question dealt specifically with the issue of believers who
would die before the Parousia, which has already been alluded to in
1:10, 2:19 and 3:13. In fact, the coming of Christ is mentioned in
every chapter of this book. 4:13ff, 5:23
4. The doctrine of the rapture was introduced by Christ in John
14:1ff, but specifics were not given at that time, only the general
information in regard to His promised return.
5. This subject was taught by Paul and the other apostles and
further detail was given by Divine revelation to these men which they
communicated to the individual local churches in their canon.
6. This subject is introduced by a common expression of Paul, which
he uses when he wants believers to be informed about some specific
truth. Rom. 1:13, 11:25; ICor 10:1, 12:1; IICor. 1:8
7. The force of this negative expression is I definitely want you to
understand this.
8. The specific subject of the teaching are those who sleep, would
they be disadvantaged or omitted in some way from the gathering to
the Lord at His coming?
9. Since there was some confusion on this matter, which Paul knew to
be an undesirable state, he proceeds to spell out in detail the
relationship between the living and the dead at the Parousia.
10. This euphemism those who sleep was used of death and did not
originate with Christians.
11. It was common among the Jews and pagan Gentiles, no doubt due to
the stillness and restfulness of the state of physical death.
12. Jesus had certainly used this word to describe physical death
(Jn. 11:11) and in the writings of Paul, the verb koiæàw (koimao) is
always used for the physical death of believers.
13. This term sleep is never used of the death of unbelievers, since
their state is not truly one of rest, but unrest characterized by
torment. Lk. 16:24-25
14. For the believer only, physical death is likened to sleep since:
a. It is characterized by rest/inactivity.
b. It is not permanent.
15. At the point of physical death, the soul/spirit departs the body
and is escorted to the Third Heaven (ICor. 5:8) where it waits in
rest until it is brought back with Jesus Christ at His coming and
reunited with a resurrection body. IThess. 4:14
16. There is no "soul sleep" after death, the conscious mentality of
each person continues in perfect consciousness. Lk. 16:22-28
17. Although physical death is a universal reality due to the I/STA
and the introduction of spiritual death into humanity, for the
believer it is not something to be feared, as most do.
Gen. 3:1ff;
Rom. 5:12; Heb. 2:14-15
18. The practical aim in imparting this doctrine to these believers
was to keep them from engaging in activity which is characteristic of
those who do not have any hope beyond the grave.
19. While it is not stated specifically, the emphasis of his
comments here indicate that when believers act as their unbelieving
counterparts, it is dishonoring and odious to the Lord.
20. If the Lord finds some activity distasteful, shouldn't we??
21. The rest who have no hope refers to unbelievers who do not
possess and information and/or confidence in regard to their future
demise.
22 While the thought of an afterlife was not foreign to various
religions, and it was a feature of some philosophers (such as Plato),
it was not universally believed or accepted by the general populace.
23. A consideration of the grave inscriptions reveals no true belief
or confidence in an afterlife, and the majority of mankind still has
no true confidence in the doctrine or resurrection.
24. Therefore, people conduct themselves like idiots when confronted
with death since they truly lack hope for the future.
25. They have no confidence of the departed's state, and no
expectation of a reunion with that person.
26. The best that they can do apart from doctrine is wallow in
misery and self-pity and hopelessness.
27. Typical assertions from that day include:
a. of a man once dead there is no resurrection. Aeschylus
b. Hopes are among the living, the dead are without hope.
Theocritus
c. Suns may set and rise again but we, when once our brief light
goes down, must sleep an endless night. Catullus
d.
No one awakes and arises who has once been overtaken by the
chilling end of life. Lucretius
28. Although the mystery religions offered some form of hope of
victory over death, their views were so strange and weird as to not
really offer any real hope or confidence.
29. Christianity is the only "religion" which has an eye-witness
view of life and life after death, Jesus having conquered death and
returning to demonstrate it.
30. The pre-salvation hopelessness of the unbeliever is nowhere more
evident than in the face of death.
31. Paul here does not forbid the sense of loss or grief which is
acceptable before the Lord, he forbids the type of grief and hopelessness which characterizes unbelievers.
32. A sense of loss and appropriate grief are normal and expected
parts of the death of a loved one. Gen. 23:1ff; ; IISam. 1:25ff; Job
1:20
33. Believers who possess and apply the doctrines related to
physical death will not engage in such activity as:
a. Keeping a believer alive at all costs.
b. Excessive sorrow and despair.
c. Failure to get on with life.
34. Those who do not apply this doctrine to the test of physical
death will engage in the kind of grief that is a repudiation of
doctrine and their spiritual heritage.
35. Paul bases his exhortation not to grieve in inappropriate ways
or excessive ways on the doctrine of the resurrection of Jesus
Christ.
36. The first clause in vs 14 is a first class condition in the
Greek, indicating that we do believe that Jesus died and rose again.
37. This is the irreducible truth of the gospel.
38. Paul uses the human name of Messiah, Jesus, to focus on the fact
that His humanity not only endured physical death, He conquered it.
39. It would be incorrect to state that God/Lord died, since Deity
is not subject to physical death, or death of any sort.
Some fundy wrote a book "The Day God Died"
40. Paul does not soften the reality of what he is teaching by using
the word sleep to describe the death of Jesus, he states explicitly
that He died.
41. His death was violent and sure. Jn. 19:1-3,17-37; Isa. 52:1353:12
42. Just as was His resurrection.
43. Jesus is the first fruits of those who have died; that is, He is
the first man to die and rise again with a resurrection body which
can never die again. ICor. 15:20
44. The next believers to receive their resurrection bodies will be
those of us who lived in the CA, at the rapture. ICor. 5:23
45. The two verbs in vs 14 are both in the active voice, stressing
the fact that Christ was not acted on by some outside force in His
death or resurrection. Jn. 10:17-18
46. The force of Paul's argument here is that Jesus Christ has
already achieved victory over death and the grave, a fact which
guarantees the same victory for us.
47. Paul informs these believers that all who have died will be
escorted back with Christ at the rapture.
48. God, in this context, can be none other than the Lord in vs 16,
stressing the Deity of Jesus Christ.
49. While it is not stated directly, it should be clear that those
who are asleep are obviously with the Lord when He departs Heaven and
He brings them back with Him. ICor. 5:8
50. Those who are with Him in Heaven, who will also return with Him,
are those who were taken from this planet by the will and act of
Jesus Christ.
51. The prepositional phrase which is translated in Jesus in the
NASB is translated as though it were en (en) with the locative, but
it is actually ëià (dia) with the genitive and should be translated
by or through, expressing the concept of intermediate agent.
52. A better translation would be those who were put to sleep by
Jesus, which teaches that all believer's time and manner of death is
controlled by Jesus Christ.
53. God controls your life span and no believer can die in a way
which God does not control, nor can they die before the appointed
time.
54. Since we have these facts:
a. Jesus Christ controls life and death.
b. He has conquered physical death.
c. His resurrection guarantees our bodily resurrection.
d. Even death cannot separate us from our loved ones permanently.
it is absolutely ludicrous for any believer to engage in ungodly
activity during one of the big tests of life.
55. However, to the extent that you fail to believe or apply these
doctrines to your test, to that extent you will not have peace, joy,
happiness, comfort, etc. in your dark hours.
VS 15 FOR THIS WE SAY TO YOU BY THE WORD OF THE LORD, (conj. gàr-ac.n.s near demons. pronoun ouçoj refers to what is stated after oçi
which follows--p.a.i legw we keep on saying--d.pl su--prep en + i.m.s
logoj--g.m.s kurioj) THAT WE WHO ARE ALIVE AND REMAIN UNTIL THE
COMING OF THE LORD, SHALL NOT PRECEDE THOSE WHO HAVE FALLEN ASLEEP.
(oçi=introduces the content of this we say...--n.pl egw--P.A.P.n.m.p
o zàw the ones living--notice that there is no kai here, the phrase
which follows is appositional to we, the ones living--P.P.P.n.m.pl o
ãerileiãw to leave over, pass=those who have been left--prep eis +
ac.f.s ü ãàrouåià the arrival, the personal presence--g.m.s o kurioj
=Jesus Christ--two neg ou æü used for emphatic denial of someth.-a.a.subjunc. íéànw to precede or come before--A.P.P.ac.m.p o koiæàw)
EXPOSITION VS 15
1. The near demonstrative this refers not to what has preceded, but
to what follows in vs 15-17.
2. What Paul will tell these believers is that this information did
not come from his own thinking but was teaching which came from the
Lord.
3. We know that Jesus first taught His return to gather His people
to Himself in Jn. 14:1-3.
4. There can be little doubt that those who followed Him would have
asked for more information on this matter had there been more time.
This was taught the night of His arrest.
5. In any case, further revelation was given to the apostles
concerning this event which they correctly understood and taught
others. IThess. 4:13ff
6. This doctrine, as are some others, is a part of the mystery
doctrines which were revealed to the writers of Scripture and are
only taught and understood in the CA. ICor. 15:51-54
7. This means that these doctrines are not found in the OT
revelation and any attempt to read them back into that dispensation
would be erroneous eisegesis.
8. Mystery doctrines are not mysteries in the sense that they are
not understandable, they are mysteries in the sense that they are
perceived and understood only by the initiates.
9. Naturally at the return of Christ it is not difficult to figure
out that there will be two classes of believers, living and dead.
10. Paul categorizes himself with those who are living.
11. Some have surmised that he did this because he fully expected to
be alive at the coming of Christ.
12. A careful study of Paul's comments on this matter indicate that
he expected to be among the dead at Christ's coming.
ICor. 6:14;
IICor. 4:14; IITim. 4:6-8
13. Paul did not expect the rapture in his day, since he knew that
certain signs had to be in place which were not in place.
14. Nevertheless, he instructed believers on the proper eschatology
and so that they could recognize the signs if they should occur.
IThess. 5:1ff
15. It is only natural for Paul to write about we and they and
categorize himself with the living since he was alive and not dead.
16. It would make little sense to say we who are dead when he was
not dead.
17. The first group he speaks of is we, the ones living, who are
remaining or left around...
18. This group constitutes the exception at the rapture, the small
number who will actually be alive as compared to the very large
number of CA believers who have already died.
19. This statement has led to a false doctrine of immanency which
many have embraced over the course of the CA.
20. The false doctrine is that every generation may be the rapture
generation, so believers should always be alert for the return of
Christ.
21. The fact is that believers should recognize that His return is a
coming reality, but they should not be swept up into some fervor in
regard to the rapture which is not founded on doctrine.
22. Before the return of Christ certain signs must be in place,
including:
a. The fig tree. Matt. 24:3 the sign, Matt. 24:32-35
1. Reestablished after two days. Hosea 5:15-6:3
b. False christs, wars, rumors of wars, famines, earthquakes,
signal only the beginning. Matt. 24:5-8
c. Unprecedented peace movement. IThess. 5:3
d. Existence of major international players.
1. USA, descendant from Britain. Dan. 7:4; Rev. 18
2. Russia and allies. Dan. 7:5; Ezek. 38:1-6
3. Israel. Ezek. 37:1-14, 38:14-15
4. Far eastern confederation with massive army.
Dan. 7:6;
Rev. 9:13-16
5. RCC. Rev. 17 Final form of Mother/Son cult.
6. RRE. Dan. 6:41-45 cf vs 34; Rev. 13:1
e. Potential for world-wide monetary system. Rev. 13:15-17
f. Political and religious apostasy.
IIThess. 2:3ff; IITim.
3:1ff, 4:3-4; Jude 4ff; Rev. 3:14ff
g. In spite of the troubles which are presently falling on
mankind, a total disregard and contempt for doctrine.
Matt.
24:36-38,42-43
23. If previous generations were exhorted to alertness and readiness, how much more the rapture generation!!!
24. Again, merely because one lives in the rapture generation does
not guarantee them a place in the rapture, so each believer should
recognize that their Ph2 could end at any time.
25. Using a double negative in the Greek, (a construction used for
strong negation or denial) Paul affirms that those who are alive at
the coming of Christ will not have any better situation before the
Lord than those who have died.
26. It looks as though the gist of the Thessalonians concern was
whether or not those who died would be disadvantaged in some way at
the rapture.
27. No, in fact, they will receive their resurrection bodies just
slightly before those who are alive at Christ's arrival.
28. The exact order and timing of events will be detailed in the
verses which follow.
VS 16 FOR THE LORD HIMSELF WILL DESCEND FROM HEAVEN WITH A SHOUT,
(oçi could be causal or more likely a continuation of indirect
discourse from vs 15--n.m.so kurioj--n.m.s àuçoj=the Lord Himself=
Jesus--f.a.ind kàçàáàinw to descend or go down--prep àão + ab.m.s
ourànoj--prep en + i.n.s. keleuåæà a military word for a loud command
by which others are signaled, to soldiers from a commander) WITH AN
ARCHANGELS VOICE, AND WITH A TRUMPET OF GOD; AND THE DEAD IN CHRIST
WILL BE RESURRECTED FIRST.
(prep en + i.f.s íwnü voice--g.m.s.
àrcàggeloj archangel, the voice of the archangel describes the
intensity of the shout, it is not a second sound--kai connective-prep en + i.f.s åàlãigx salpigx=pronounced salpinx--a trumpet--g.m.s
éeoj--kai connective=sequence--n.m.p o nekroj the dead ones--prep en
+ l.m.s Criåçoj=CA
believers--f.middle.ind
àniåçüæi
will
be
resurrected, will stand again, permissive middle, stress laid on the
reception/participation in the action rather than producing it-ac.n.s ãrwçoj first as opposed to second or later)
VS 17 THEN WE WHO ARE ALIVE AND REMAIN SHALL BE CAUGHT UP TOGETHER
WITH THEM IN THE CLOUDS TO A MEETING OF THE LORD IN THE AIR, (adv.
eãeiçà then, afterwards, next--n.pl ego=we--the ones living, the ones
remaining, see vs 15--adv. àæà at the same time, at once, together-prep åun + i.m.pl.pronoun àuçoj--f.pass.ind àrãàzw to take by force,
to carry off, to snatch away--prep en + l.f.pl neíelü in the clouds
of the lower atmosphere--prep eij + ac.f.s àãànçüåij meeting=Bema
seat--g.m.s o kurioj--prep eij + ac.m.s àür the lower region of air
in which clouds are formed, as opposed to the higher atmosphere.
He
is invading Satan's domain, Eph. 2:2) AND THUS WE SHALL ALWAYS BE
WITH THE LORD. (kai connective, continues sequence of events--adv
ouçwj thus, in this way, in our resurrection bodies--adv. ãànçoçe
always--f.m.ind eiæi--prep åun + i.m.s kurioj)
EXPOSITION VS 16-17
1. The conjunction, oçi (hoti), which begins this verse continues
the indirect discourse began in vs 15. we say to you that....
2. What follows here is equally the word of the Lord.
3. Vss 16-17 provide for us the exact sequence of events which will
transpire at the time of the coming of Christ for His own.
4. The rapture represents the first stage of Christ's coming to the
planet and is uniformly represented as secret, clandestine return
pictured by the thief motif. IThess. 5:2,4; IIPet. 3:10; Rev. 3:3,
16:5
5. This return is quiet and secretive, designed only to remove CA
believers from the planet at the end of the CA.
6. His second advent will be a public return in which every eye will
see Him, immediately following the tribulation period.
Matt.
24:29ff; Rev. 1:7
7. The period separating these two events lasts exactly seven years
and is the completion of the prophecy of Daniel's seventy weeks of
years. Dan. 7:24 Doct. of Dispensations, Daniel's 70 weeks, CA.
8. Jesus Christ now sits at the right hand of God the Father in the
third Heaven in the glorified hypostasis. Ps. 110:1; Eph. 1:20; Col.
3:1; Heb. 10:12
9. At the specified time, determined by the Father, He will arise
from His throne and leave the third Heaven and return to this planet.
10. The Lord Himself, not an angel or delegated authority, the one
who died and rose from the dead, will return to claim those who are
His. Jn. 14:3
11. The descent from the third Heaven will not be limited to any
amount of time, as seen by the fact that the descent is accompanied
by a shout and a trumpet blast which does not take unlimited time to
accomplish.
12. Just as He literally died and was literally raised from the dead
and literally ascended from this planet to the third Heaven, He will
literally, bodily return. Jn. 19:32-33, 20:9; Acts 1:3,10-11
13. Two specific phenomena will accompany His return to the planet.
14. The first is a shout of command, Gk. keleuåæà (keleusma), a
military term used extra-Biblically of the cheer or shout by which
soldiers encouraged one another in battle.
15. Exactly what is shouted is not stated, but we do know that at
the sound of this voice, the dead in Christ will be raised.
Jn.
5:25,28-29
16. The pattern for this resurrection may well be seen in the
raising of Lazarus from the dead. Jn. 11:43
17. The shout is described by an appositional phrase which serves to
indicate the intensity of the sound, and not to denote a second
voice.
18. We do know that angels possess great power and their vocal
ability is seen in the book of Revelation when they make world-wide
proclamations of truth. Rev. 5:2, 7:2, 10:1-3, 14:6,7,8,9ff, 19:17
19. The term archangel is used only twice in the NT, and is applied
to Michael in Jude 9
20. However, it is reasonable to assume that there are others of the
same rank from Dan. 10:13.
21. The reference to the voice of the archangel then refers to the
angels of highest rank, power, etc, adding an even greater note of
intensity to the sound that they can produce.
22. The fact that this sound will be loud is unquestioned, since it
will be heard on a worldwide basis, and will even by heard by those
who are dead.
23. The second sound associated with the rapture will be a trumpet
blast, which occurs just following the shout of command.
24. Several trumpet blasts are mentioned in the Word of God, but
there should be no confusion as to their timing or significance.
a. The trumpet related to the rapture is referred to in ICor.
15:52; IThess. 4:16; Rev. 4:1-2.
b. Since ICor. 15 refers to the last trumpet, some have
attempted to connect it with the last trumpet in Rev. 11:15,
but this cannot be, since that trumpet is sounded at the time
Christ takes possession of the planet.
c. The trumpet of Matt. 24:31 occurs after the events of the
trib. and second advent and deals with the gathering of God's
elect who have survived the trib. cf. Matt. 25:31ff
25. The shout of command and the trumpet blast are fitting military
themes used to assemble the Church triumphant and militant, since the
next time we will be seen on earth will occur in connection with the
military action of the second advent. Rev. 19:11-16
26. The fact that these two sounds will be heard on a worldwide
basis by believers in an intelligible sense does not mean that the
cosmos will understand what is happening.
27. There does seem to be some Biblical evidence that they will hear
something, perhaps something akin to the sound of thunder, while not
being able to discern the exact nature of the sound. Job 40:9; Acts
9:3-7, 22:9
They heard a sound, but could not identify what or who it was.
28. At the time of the descent, which will be comprised of a shout
and a trumpet blast, the dead in Christ will rise first.
29. The dead in Christ is technical for those who have died during
the CA only, and does not include believers before the day of
Pentecost.
30. The souls of CA believers who have died will be brought back
with Christ and reunited with a resurrection body.
31. The body is raised from physical death and reunited with their
soul, just prior to the transformation of those who are alive at the
time of this event.
32. Instead of being at any sort of a disadvantage, the dead in
Christ will actually receive their resurrection bodies first.
33. Immediately following this event, we who are alive and remain
will be transformed, receiving a resurrection body without experiencing physical death.
34. This same sequence is observed in ICor. 15:52, where Paul
indicates that the time lapse will be practically nil.
35. Next, the entire group, those who have been resurrected from the
dead and those of us who have been transformed, will be snatched away
by the power of God.
36. The word àrãàzw (harpazo) denotes a sudden and forcible seizure,
and the Latin term rapturo is the word from which we derive our
English word "rapture".
37.
It is used in both and good and bad sense in the NT.
a. It is used of the ascension of Christ. Rev. 12:5
b. It is used of the Devil snatching away the word from negative
volition. Matt.13:19
38. From what we know about the CA and the condition in which Christ
finds the Church at His coming, both the good and bad aspects of the
word may be observed.
39. In a good sense, those who are positive at the end are delivered
from the tribulation and the time of God's wrath. IThess. 1:10; Rev.
3:10
40. In a bad sense, the Church has apostatized so badly that Christ
is literally breaking off the CA due to negative volition and
rejection of BD. Rom. 11:13-23; IITim. 4:3-4; Rev. 3:14ff
41. For those who are adjusted the deliverance will be spectacular,
and for those who are not adjusted, they will participate, albeit
without the full benefits. IThess. 5:9; IJn. 2:28
42. The place of our gathering is defined as being in the clouds,
indicating that we will meet in the atmosphere of the first heaven.
43. This is clearly an invasion of Satan's domain and the thief
motif is quite apropos, as Christ snatches away His own and delivers
them permanently from the Devil. Eph. 2:2
44. Clouds are regularly associated with the glory of the Lord and
were mentioned in connection with:
a. His transfiguration. Mk. 9:7
b. His ascension. Acts 1:9
c. The rapture. IThess. 4:17
d. The second advent. Mk. 14:62; Rev. 1:7
45. Clouds certainly can be literal, but in certain contexts are
more suggestive of vehicles for Divine travel.
46. As Findlay remarks, :There is something wonderful and mystical
about the clouds--half heaven and half earth; their ethereal drapery
supplies the curtain and canopy for this glorious meeting."
47. The purpose of our calling into the air is to attend a meeting
of the Lord.
48. This meeting is the Bema seat, and this is the place at which
the rewards will be distributed, right in Satan's domain.
Rom.
14:10-12; ICor. 3:12-15; IICor. 5:10
49. While it is not explicitly stated, the Church returns with
Christ to the third Heaven, where it spends the seven years of the
tribulation enjoying the presence of God and their new home.
50. From that point forward, the Church will be with Christ forever,
never to be separated again.
51. The impact of this event on the unbelieving can hardly be
calculated, and will be traumatic to those who consider what it might
mean.
52. Millions of people disappear, not to mention all the remains of
those who had previously died.
53. This begs for an explanation, which will be given by those whose
job it is to bear witness to the truth in the tribulation, since God
will not leave Himself without a witness on the planet. Rev. 12:3ff,
7:1ff, and the various angels who deliver messages during this time.
54. Those who are negative and continue to reject the truth will be
judged with great delusion and will ultimately buy into the viewpoint
of Antichrist.
VS 18 THEREFORE COMFORT ONE ANOTHER WITH THESE WORDS.
(conj. êåçe
--p.a.imper. ãàràkàlew keep on exhorting or encouraging--reflex pron.
àllülwn one another--prep en + i.m.pl o logoj--i.m.pl near demons.
pron. ouçoj these words.)
EXPOSITION VS 18
1. The final verse of this chapter contains an appropriate exhortation based on the doctrine which has just been taught.
2. From time to time, believers will die and pass from the scene.
3. This is not a time for hysteria and ungodly activity, but a
situation in which the believer can find comfort.
4. If the doctrines of the rapture and the resurrection of believers
does not encourage a person, there is no encouragement for them.
5. Those who have died do not suffer any sort of loss, but will be
united with those who live at the rapture.
6. They wait in a state of bliss and comfort in the presence of the
Lord. IICor. 5:8
7. While we will have a normal and expected amount of sorrow and
sadness at losing one who is quite dear to us.
8. The loss of a positive believer to physical death will produce a
sense of loss and sadness, however, a sense of loss and sadness in
which there is comfort to be had.
9. The one who suffers such a loss will experience a certain amount
of devastation, however, it is loss in which comfort is available.
10. Therefore, resorting to a permanent situation of human viewpoint
grief, drugs, support groups, etc., does not glorify the Lord in this
matter.
11. Those who are around a believer who suffers such a loss should
not resort to human viewpoint in order to attempt to provide comfort,
but should do as Paul has commanded here, and use the words of
doctrine to help that believer.
12. Prayer is certainly in order for all parties.
13. If the words of doctrine do not comfort a believer, there is
truly no comfort for them, they manifest that they are negative at
that point.