1 Thessalonians 4

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 1 2 8 0 0 CHAPTER IV) 1 1 2 8 0 “tw://bible.?id=52.4.1-52.4.12|AUTODETECT|” Summary of ) 7 1 -1 9 0 “tw://bible.?id=52.4.1-52.4.12|AUTODETECT|” I Thessalonians 4:1 12) 1 36 2 8 0 0 Paul Writes to the Thessalonians) Exhorting Them How They Should Conduct Themselves) This Section Comprises the Apostle s Exhortation:) 4:1 8 with respect to sex and marriage) sex in general: immorality condemned, sanctification urged) in particular, the taking of a wife in sanctification and honor ) and) the duty with respect to the brother, namely, not to defraud him) in this matter ) 4:9 12 with respect to love of the brotherhood and diligence in daily) conduct) commendation of love toward the brotherhood) commendation of diligence in daily conduct: fanatics, busybodies,) and loafers are reprimanded) ) 4:1 12) 4 1 For the rest, brothers, we request you and urge you in the Lord Jesus, that as you received from us (instructions) as to how you ought to conduct yourselves��72�� and to please God as in fact you are conducting yourselves that you abound the more. 2 For you know what instructions we gave you through the Lord Jesus. 3 For this is God s will, your sanctification, that you abstain from immorality, 4 that each one of you know how to take a wife��73�� for himself in sanctification and honor, 5 not in the passion of lust like also the heathen who do not know God; 6 that no one go beyond what is proper and defraud his brother in this matter, because an Avenger is the Lord in all these things, as previously we told you and solemnly testified. 7 For God did not call us for uncleanness but in sanctification. 8 Therefore, he who rejects (this instruction), rejects not man but God who even gives his Holy Spirit to you.) 9 Now concerning love to the brothers you have no need to (have anyone) write to you, for you yourselves have been taught by God to love each other; 10 and in fact you are also doing this to all the brothers in the whole of Macedonia. But we urge you, brothers, to abound the more, 11 and to be ambitious about living calmly, and to be engaged in your own affairs, and to work with your hands, just as we charged you, 12 in order that you may conduct yourselves properly with respect to outsiders and be dependent on nobody.) ) 4:1. For the rest, brothers, we request you and urge you in the Lord Jesus, that as you received from us (instructions) as to how you ought to conduct yourselves and to please God as in fact you are conducting yourselves , that you abound the more.) Both the phrase of introduction and the subject-matter makes it clear that a new section begins here. This is neither Defence nor Expression of Joy but Exhortation to live sanctified lives with respect to all classes and at all times.) This Exhortation extends from verse 1 through verse 12 of the fourth chapter, and is resumed in chapter 5. The first 11 verses of that chapter form a transition, and may be classified either as Exhortation (see especially verses 6, 8, 11) or (together with 4:13 18) as Instruction with respect to the return of Christ. From 5:12 on the Exhortation has been fully resumed, as is clear from all the instructions found in that section.) It is evident then that the section with reference to Christ s return is wedged in between two Exhortation-paragraphs dealing with the affairs of daily life and conduct.

This is significant. It indicates that Paul was neither an ascetic nor an ecstatic or dreamer. He wanted his readers to have a healthy outlook upon life, sothat in meditating upon events on the other side (of death) they would not forget about their duties on this side. ) Nevertheless, he did not want them to separate these two. On the contrary, he desired that on this side they would arrange everything sothat they would be ready for the other side. Or, stating it differently, he wanted them to set their house in order with a view to the earnestly awaited coming of the glorious Visitor from the other side, even the Lord Jesus. They must ever be ready to receive him.) In a sense there is a difference between the present section (4:1 12) and the resumption of admonitions (5:12 28).

The present section emphasizes the duty of living sanctified lives and of giving evidence of this both to fellow-Christians (by loving them, particularly by not trespassing the bounds of propriety in matters pertaining to sex) and to outsiders (by proper conduct). The section at the close of the epistle is far more specific. It contains a good many detailed directions with respect to various matters (see especially 5:12 22, 24 27).) In another sense, however, there is a close resemblance between the two sections, as the following comparison will show:) 4:1 12 5:12 28 ) verses 1, 2, 3, 4, 7: your sanctification verse 23: Now may he, the God of peace, sanctify you completely. ) verse 3: & that you abstain from immorality. verse 22: Abstain from every form of evil. ) verse 6: An Avenger is the Lord. verse 15: Take care that none of you repays evil for evil. ) verse 8: & who even gives his Holy Spirit to you. verse 19: Quench not the Spirit. ) verse 9: & love each other. verse 14: Admonish the disorderly, encourage the fainthearted, help the weak, have patience with all. ) verse 11: & be ambitious about living calmly. verse 13: Be at peace among yourselves. ) verse 12: & conduct yourselves properly with respect to outsiders. verse 15: Always aim at doing good to each other and to all. ) ) ) 1 1 2 8 0 “tw://bible.?id=43.11.22|AUTODETECT|” Note how here in 4:1 (and also in what follows) Paul is dealing with the Thessalonian believers as a nurse cherishes (and as a father admonishes) her (his) own children (2:7, 11). For the meaning of brothers see on 1:4. The apostle (supported by his companions, of course) requests 7 1 -1 9 0 “tw://bible.?id=43.11.22|AUTODETECT|” John 11:22) 1 1 -1 9 0 “tw://bible.?id=43.14.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.16|AUTODETECT|” 14:16) 1 1 -1 9 0 “tw://bible.?id=43.15.2|AUTODETECT|” ) and admonishes or urges (see on 2:11; 3:2, 7) in the Lord Jesus (see on 1:1) that is, by virtue of union with the Lord whom he represents and whose spirit inspires him that they will overflow or excel or abound (��������� see on 3:12) more and more in the business of conducting themselves properly, thus pleasing God. It is evident that what he desires so ardently is that the Thessalonians, in keeping God s law, shall be prompted by gratitude for their deliverance. With wonderful tact he injects the parenthetical clause: as in fact you are conducting yourselves. What the apostle really desires, therefore, is that the branches that bear fruit shall bear more fruit 7 1 -1 9 0 “tw://bible.?id=43.15.2|AUTODETECT|” John 15:2) 1 1 -1 9 0 0 ). That was necessary not only in view of the immaturity of these recent converts from paganism and of the deficiencies of faith which had to be supplied in their particular case (3:10), but also in view of the more general consideration, namely, that the believer never attains to complete spiritual perfection in this life. For the concept pleasing God see on 2:15.) 1 2 2 8 0 0 2. For you know what instructions we gave you through the Lord Jesus.) In order to preclude the charge of being guilty of issuing arbitrary orders, hence, in order to add weight to his exhortation, the apostle stresses two matters:) 1 1 2 8 0 “tw://bible.?id=44.5.28|AUTODETECT|” a. That those instructions or directives 7 1 -1 9 0 “tw://bible.?id=44.5.28|AUTODETECT|” Acts 5:28) 1 1 -1 9 0 “tw://bible.?id=44.16.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.24|AUTODETECT|” 16:24) 1 1 -1 9 0 “tw://bible.?id=54.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.5|AUTODETECT|” I Tim. 1:5) 1 1 -1 9 0 “tw://bible.?id=54.1.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.1.18|AUTODETECT|” 18) 1 1 -1 9 0 0 ) are not new. They are orders given previously, while Paul was with them.) 1 9 2 8 0 0 b. That they are given through the Lord Jesus; that is, at his command; hence, with his authority. Though commentators differ with respect to the interpretation of the preposition through as here used, the explanation which we have just given has the context in its favor (see below on verse 8). The readers must be made aware of the fact that whoever rejects the instructions here given rejects not man but God.) When this interpretation is adopted, the logic of the statement which immediately follows is clear at once. Note the connection: through the Lord Jesus Christ. For this is God s will.

It is not merely Paul writing but God directing.) 3 8. Because of the exegetical problem involved in verses 3 8, and in order to show the relationship of the several parts to each other and to the whole, it was necessary to print these six verses together as one unit, and to print them in such a manner that these relationships are at once apparent.) For this is God s will, your sanctification,) (a). that you abstain from immorality,) (b). that each one of you know how to take a wife for himself in sanctification and honor, not in the passion of lust like also the heathen who do not know God;) (c). that (no one) go beyond what is proper and defraud his brother in this matter,) because an Avenger is the Lord in all these things, as previously we told you, and solemnly testified. For God did not call us for uncleanness but man but God who even gives his Holy Spirit to you.) Thus, it becomes apparent at once that, according to the most simple construction (also the most logical, it seems to us), the words This & God s will & your sanctification are in apposition. The three co-ordinate clauses (a, b, and c) are added for further elucidation (in other words, they are epexegetical) of the concept your sanctification. (See also on verse 9.) They are in apposition with it and give it a somewhat restricted application. Also (b) sheds light on (a), (a) on (b), (c) on (b), and (b) on (c). Though (b) and (c) are parallel to each other and in a sense also to (a), yet they may be viewed as presenting a specific exemplification of (a).) 1 1 2 8 0 “tw://bible.?id=43.13.20|AUTODETECT|” The clause because an Avenger is the Lord in all these things & modifies (a), (b), and (c), as the very words all these things indicate. The sense of that clause is: God avenges immorality, and in particular the taking of a wife in the passion of lust, and the evil of going beyond what is proper and defrauding the brother in the matter of marital relationships. God punishes the man who refuses to tread the path of sanctification. This is true, for God did not call us for uncleanness but in sanctification. The final sentence Therefore, he who rejects (this instruction) rejects not man but God who even gives his Holy Spirit to you shows that because it was God himself who called in connection with sanctification, the man who disregards this admonition squarely opposes him 7 1 -1 9 0 “tw://bible.?id=43.13.20|AUTODETECT|” John 13:20) 1 1 -1 9 0 “tw://bible.?id=9.8.7|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=9.8.7|AUTODETECT|” I Sam. 8:7) 1 1 -1 9 0 “tw://bible.?id=42.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.16|AUTODETECT|” Luke 10:16) 1 1 -1 9 0 0 ), and that this is all the more reprehensible because the Author of sanctification is God s great gift to the Church.) 1 1 2 8 0 “tw://bible.?id=3.25.14|AUTODETECT|” From the preceding it is clear that Paul is discussing one matter, not two. He is discussing sanctification, and here in verses 3 8 in particular the duty of everyone to abstain from immorality, such as is practiced, for example, by those who, instead of taking a wife and doing this in a manner that is in keeping with the requirement of sanctification, are motivated by lust; or, disregarding the bounds of decency, enter into illicit, clandestine relationships with their brother s wife or daughter. Though the brother, who has thus been outwitted and defrauded, may never discover the wrong that was done against him, there is, nevertheless, an Avenger, even God 7 1 -1 9 0 “tw://bible.?id=3.25.14|AUTODETECT|” Lev. 25:14) 1 1 -1 9 0 “tw://bible.?id=3.25.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.25.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=19.94.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.94.1|AUTODETECT|” Ps. 94:1) 1 1 -1 9 0 “tw://bible.?id=43.14.16|AUTODETECT|” ), just as Paul had solemnly declared while he was still with them. Let the believers in Thessalonica, so recently converted from a world in which such sinful practices prevail, bear in mind that they have been called out of this world, and this not for the purpose of committing uncleanness, but in connection with the great work of sanctification��74�� which the Holy Spirit, God s gift to the Church, is performing in their hearts. For the name, character, coming, and work of the Holy Spirit see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.14.16|AUTODETECT|” John 14:16) 1 1 -1 9 0 “tw://bible.?id=43.14.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.14.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=43.15.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.26|AUTODETECT|” 15:26) 1 1 -1 9 0 “tw://bible.?id=43.16.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.7|AUTODETECT|” 16:7) 1 1 -1 9 0 “tw://bible.?id=43.16.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.16.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=43.16.13-43.16.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.16.13-43.16.15|AUTODETECT|” 13 15) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 That, in brief, seems to be the plain import of the entire passage (verses 3 8). There are, however, certain translators and commentators who adhere to a view which, in one important respect, differs radically from ours. Their view amounts to this, that Paul in this brief paragraph is condemning two heathen vices, namely, sexual immorality and dishonest business practices. Verse 6 is then translated as follows (or on this order): that no one go too far and cheat his brother in business. We believe, however, that those translators are correct who have: that no one go beyond what is proper and defraud his brother in this matter. ��75��) Our reasons for adopting the rendering, that no one go beyond what is proper and defraud his brother in this matter are as follows:) (1) When a subject is introduced with so much feeling, an abrupt change to something quite different is not to be expected. Paul is speaking about sanctification, and in that connection, about abstaining from immorality and uncleanness.

Sanctification, immorality, uncleanness, are the key-words of the entire paragraph (verses 3 8).) (2) The injunction, that each one of you know how to take (������� present infinitive; hence, not to possess, for which we would rather expect the perfect tense) a wife (literally vessel, a term used also by the rabbis for wife) for himself in sanctification and honor certainly supports the idea that the ������ about which Paul is speaking in verse 6 is that of purity in sex and marital relationships. One should choose a wife for himself, and in this choice the sanctifying power of God, which causes one to hold his wife in honor, should come to expression. The evil of shamefully defrauding a brother (by practicing immorality with his wife or daughter) instead of honorably taking a wife is here condemned.) 1 1 2 8 0 “tw://bible.?id=46.7.2|AUTODETECT|” (3) Our interpretation is also supported by what Paul says in a somewhat parallel passage: ) 7 1 -1 9 0 “tw://bible.?id=46.7.2|AUTODETECT|” I Cor. 7:2) 1 1 -1 9 0 0 , and cf. verse 39: in order not to fall into the temptation of committing immorality a man should have a wife of his own. Marriage, moreover, must ever be in the Lord.) 1 7 2 8 0 0 (4) The verbs a. go beyond or step over or over-reach (Q��������-���, occurring only here in the New Testament), whether used intransitively (to go beyond what is proper) or transitively (to over-reach or outwit the brother), and b. have more than, take advantage of, defraud (���������-���), are very fitting in connection with immoral practices in sex-relationships. (It is not true that they can apply only to business-transactions.) Such sins are often practised in secret: the father or the husband does not know what is going on and his rights are being denied; he is being defrauded. But God knows, and he will prove to be the Avenger!) (5) In the New Testament the word: ������ nowhere else means business, but always means thing, matter (sometimes deed, practice). See footnote 76. Objections to this explanation are answered in the same footnote.��76��) 9. A new admonition is now added. Nevertheless, it is not entirely new.

Love to the brothers is another illustration of sanctification, mentioned in verse 3. Moreover, in verse 6 defrauding the brother was prohibited. Hence, it is not surprising that something is now said with reference to loving the brother(s):) Now concerning love to the brothers you have no need to (have anyone) write to you, for you yourselves leave been taught by God to love each other.) The question whether Paul is here reflecting on a letter from the Thessalonians has been discussed in footnote 4. No such letter is required to explain the present passage. As has already been indicated, the transition from verses 3 8 to verse 9 is not abrupt. And the expression You have no need to (have anyone) write to you, does not necessarily indicate reluctance on Paul s part.

Rather, it is accounted for as follows:) (1) Paul has just said that the Holy Spirit had been given to the Church (in this case specifically to the brothers at Thessalonica); see verse 8. In this very connection he now adds that this indwelling Spirit (in connection with the message from the missionaries) has already taught them to love each other. Hence, writing about this at length is not now considered necessary. The mere mention ought to suffice.) (2) The Thessalonians see the next verse (10) are actually showing this love, and this on a very wide scale (cf. 1:3). Why then should Paul write about it at length?) 1 1 2 8 0 “tw://bible.?id=51.4.6|AUTODETECT|” (3) Paul was probably the most tactful missionary who ever walked the earth. He wishes to avoid giving offence, and he desires to give credit where credit is due. By stating that, broadly speaking, it is not even necessary to write about love to the brothers, inasmuch as the readers have been taught by God and are showing the effects of this teaching in their lives, he is the better prepared to point out certain deficiencies. Let it be borne in mind that the man who is writing is the one who told others that their speech should ever be gracious, seasoned with salt 7 1 -1 9 0 “tw://bible.?id=51.4.6|AUTODETECT|” Col. 4:6) 1 1 -1 9 0 “tw://bible.?id=52.2.5|AUTODETECT|” ). He never flatters 7 1 -1 9 0 “tw://bible.?id=52.2.5|AUTODETECT|” I Thess. 2:5) 1 1 -1 9 0 0 ), but he is gentle as when a nurse cherishes (or as when a father deals with) her (his) own children (see on 2:7, 11).) 1 1 2 8 0 “tw://bible.?id=45.12.10|AUTODETECT|” The term philadelphia (����������) or love to the brother(s), which in classical Greek means love to the brother by birth, in the New Testament always denotes love to the brother in Christ 7 1 -1 9 0 “tw://bible.?id=45.12.10|AUTODETECT|” Rom. 12:10) 1 1 -1 9 0 “tw://bible.?id=58.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.1|AUTODETECT|” Heb. 13:1) 1 1 -1 9 0 “tw://bible.?id=60.1.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.22|AUTODETECT|” I Peter 1:22) 1 1 -1 9 0 “tw://bible.?id=61.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.7|AUTODETECT|” II Peter 1:7) 1 1 -1 9 0 “tw://bible.?id=23.54.13|AUTODETECT|” ). The Thessalonians had been taught by God thus to love one another. The passive verbal adjective ����������� occurs only here in the New Testament, but cf. ) 7 1 -1 9 0 “tw://bible.?id=23.54.13|AUTODETECT|” Is. 54:13) 1 1 -1 9 0 “tw://bible.?id=23.60.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.60.2|AUTODETECT|” 60:2) 1 1 -1 9 0 “tw://bible.?id=23.60.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.60.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” Jer. 31:33) 1 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” 34) 1 1 -1 9 0 “tw://bible.?id=29.2.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=29.2.28|AUTODETECT|” Joel 2:28) 1 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” Mic. 5:2) 1 1 -1 9 0 “tw://bible.?id=36.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=36.3.9|AUTODETECT|” Zeph. 3:9) 1 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” Mal. 1:11) 1 1 -1 9 0 “tw://bible.?id=43.6.45|AUTODETECT|” ; and see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.6.45|AUTODETECT|” John 6:45) 1 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” . For loving one another see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” John 13:34) 1 1 -1 9 0 “tw://bible.?id=43.15.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.12|AUTODETECT|” 15:12) 1 1 -1 9 0 “tw://bible.?id=43.21.15-43.21.17|AUTODETECT|” . On the verb to love see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.21.15-43.21.17|AUTODETECT|” John 21:15 17) 1 1 -1 9 0 0 .) 1 9 2 8 0 0 10. The effectiveness of this divine teaching is now indicated:) And in fact you are also doing this to all the brothers in the whole of Macedonia.) To the industrial, political, and social connections between the people of the large city of Thessalonica and those of other places in Macedonia (for example, Philippi, Berea) the faith-in-Christ relationship had now been added. To all the brothers in Christ with whom the Thessalonians came into contact, throughout the whole of Macedonia, genuine brotherly love was being revealed. Cf. 1:7, 8. Hence, Paul can only add: But we urge (see on 2:11) you, brothers, to abound the more. See on 4:1.

Perfection had not yet been reached. This admonition is always timely, for in this life no Christian ever reaches the ideal of ethical perfection. Besides, in this case there were special reasons why the admonition was necessary, as is clearly intimated in such passages as 3:10; 4:3 8, 11; 5:13 15.) 11. A few brief admonitions are added. Also with respect to the matters here mentioned the work of sanctification (see verse 3) must become evident:) a. and to be ambitious about living calmly) b. and to be engaged in your own affairs) c. and to work with your hands, just as we charged you,) Fanatics, busybodies, and loafers, nearly every church has them! Often one and the same person is all three.

Hence, the three admonitions do not concern three separate classes of people, but in a sense the entire congregation, for the seed of every sin is embedded in every heart.) The attempt to find in the second and the third admonition a reference to two distinct groups businessmen and laborers must be rejected. Certain commentators favor this idea, probably in order to add a touch of realism to the businessmen whom they have introduced in verse 6 ( in business ?). The admonitions concern the membership in general, though naturally they concern some far more than others. Also, the first admonition was particularly adapted to one person, the second to another, etc.) 1 1 2 8 0 “tw://bible.?id=53.2.1|AUTODETECT|” Although there is nothing here that proves a connection between conditions in the church and excitement about Christ s expected return, such a connection is, nevertheless, probable. See on ) 7 1 -1 9 0 “tw://bible.?id=53.2.1|AUTODETECT|” II Thess. 2:1) 1 1 -1 9 0 “tw://bible.?id=53.2.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=53.2.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=52.4.0|AUTODETECT|” . Note also that here in ) 7 1 -1 9 0 “tw://bible.?id=52.4.0|AUTODETECT|” I Thess. 4) 1 1 -1 9 0 0 the three admonitions are immediately followed by instruction with reference to the second coming.) 1 1 2 8 0 “tw://bible.?id=45.5.20|AUTODETECT|” Some people had become restless. Paul now urges that this restlessness be turned into the proper channel. With that admirable ability to express himself paradoxically which again and again becomes evident in his epistles, Paul admonishes the Thessalonians to become all stirred up about being quiet (living calmly)! Let the restless one be ambitious about attaining this goal. The original has here the verb �������������. The primary meaning is to love honor, then to be ambitious, to aspire, to strive 7 1 -1 9 0 “tw://bible.?id=45.5.20|AUTODETECT|” Rom. 5:20) 1 1 -1 9 0 “tw://bible.?id=47.5.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.9|AUTODETECT|” II Cor. 5:9) 1 1 -1 9 0 0 ).��77��) 1 1 2 8 0 “tw://bible.?id=53.3.11|AUTODETECT|” Glorying in the doctrine of Christ s Return is proper. Awaiting this blessed coming is natural for the genuine believer. But being so excited about it that one becomes arrogant, thinking that he he alone! has discovered the light, sothat as a result one begins to meddle in the affairs of other people, particularly with the affairs of the leaders of the church, is all wrong. Hence, to the first admonition a second is added: & to be engaged in your own affairs (�p 4���). It seems that the busybodies did not take this admonition to heart. Their meddling grew worse instead of better 7 1 -1 9 0 “tw://bible.?id=53.3.11|AUTODETECT|” II Thess. 3:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.19.24|AUTODETECT|” The tendency of such people to leave their workshop or other form of manual labor evoked the third admonition: & to work with your own hands, just as we charged you. See on 2:9. Manual labor was even more common in those days than it is now. There were slaves, hired laborers, independent artisans 7 1 -1 9 0 “tw://bible.?id=44.19.24|AUTODETECT|” Acts 19:24) 1 1 -1 9 0 0 ) each having his own workshop, farmers or helpers on farms. Of course, a harbor-city like Thessalonica also had its ship-owners and its leaders in commercial enterprises. And there were the men who owned or worked in bazaars. It is certainly within the realm of possibility that some of the men in control of business, whether big or small, belonged to the church. In many cases, no doubt, manual labor was combined with business on a small scale. But in the present passage, at any rate, the emphasis is not on doing business but on working with the hands.

The bulk of the membership must have consisted of manual laborers, skilled or unskilled. See also p. 11. Paul knew what this meant. Perhaps he himself, just before writing this letter, had been working on a tent! The intent then of the present admonition is that the members of the recently established congregation, instead of seeking to be supported by the church and of interfering with the leaders if they did not get their way, should continue at their daily occupation, earning their own living. The gospel of salvation is intensely practical.

It dignifies labor. All these things had been made perfectly plain to the Thessalonians when the missionaries first visited them. Definite orders had been given. Hence, fanatics, busybodies, and loafers could not offer any reasonable excuse for their misconduct.) 1 1 2 8 0 0 12. The purpose of these admonitions is stated in the following words: in order that��78�� you may conduct yourselves properly with respect to outsiders and be dependent on nobody.��79��) 1 1 2 8 0 “tw://bible.?id=46.14.40|AUTODETECT|” To walk (same verb as in 2:12; 4:1) or behave according to good fashion or in good form 7 1 -1 9 0 “tw://bible.?id=46.14.40|AUTODETECT|” I Cor. 14:40) 1 1 -1 9 0 “tw://bible.?id=46.5.12|AUTODETECT|” ; then Rom. 13:18), becomingly, with respect to outsiders, that is, non-Christians 7 1 -1 9 0 “tw://bible.?id=46.5.12|AUTODETECT|” I Cor. 5:12) 1 1 -1 9 0 “tw://bible.?id=51.4.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.5|AUTODETECT|” Col. 4:5) 1 1 -1 9 0 “tw://bible.?id=44.20.34|AUTODETECT|” ), sothat the Gospel would not be brought into discredit; and to be dependent on (literally to have need of) nobody, is a worthy aim. Thus, one is able even to help support those worthy persons who are really in need 7 1 -1 9 0 “tw://bible.?id=44.20.34|AUTODETECT|” Acts 20:34) 1 1 -1 9 0 “tw://bible.?id=44.20.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.20.35|AUTODETECT|” 35) 1 1 -1 9 0 0 ).) 1 12 2 8 0 0 Synthesis of 4:1 12) See p. 96. Exhortation. Paul writes to the Thessalonians exhorting them how they should conduct themselves) verses 1 8 with respect to sex and marriage) Very tactfully the apostle points out that he is not issuing new commands, that his precepts are given through the Lord Jesus Christ (in harmony with Christ s will and by his authority), and that to a certain extent the readers are already pleasing God by their conduct in harmony with his will. They should, however, abound the more.) Now, the will of God is their sanctification.) Applying this to the sphere of sex and marriage, Paul insists that each man, far from clinging to or falling back into heathen vice, for example, defrauding a brother by means of dishonorable conduct with that brother s wife or daughter, should take a wife for himself in sanctification and honor, not in the passion of lust. He points out, moreover:) a. that God is an Avenger,) b. that the readers must bear in mind that they have been called not for uncleanness but in sanctification,) c. that anyone who rejects this instruction rejects not man but God, and) d. that this God, in order to help them in their struggle against sin, even gives his Holy Spirit to them.) verses 9 12 with respect to love of the brotherhood and diligence in daily conduct) With respect to love toward brothers in Christ, Paul can be brief, for God s indwelling Spirit has taught the brothers to love each other; besides, they are already doing this on a wide scale. Let them abound in this virtue, however.) 1 1 2 8 0 “tw://bible.?id=53.2.1|AUTODETECT|” With respect to diligence, fanatics afflicted probably with Parousia hysteria 7 1 -1 9 0 “tw://bible.?id=53.2.1|AUTODETECT|” II Thess. 2:1) 1 1 -1 9 0 “tw://bible.?id=53.2.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=53.2.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=53.3.11|AUTODETECT|” ) should become ambitious to be calm ; busybodies 7 1 -1 9 0 “tw://bible.?id=53.3.11|AUTODETECT|” II Thess. 3:11) 1 1 -1 9 0 “tw://bible.?id=52.4.11|AUTODETECT|” , but the idea is implied here in ) 7 1 -1 9 0 “tw://bible.?id=52.4.11|AUTODETECT|” I Thess. 4:11) 1 1 -1 9 0 0 ) should begin to mind their own affairs; and loafers should start working with their hands. (In all probability the same persons were all three: fanatics, busybodies, and loafers.) No offence should be given to outsiders. Besides, by working diligently a person develops the art of being dependent on nobody. ) 1 1 2 8 0 “tw://bible.?id=52.4.13-52.5.11|AUTODETECT|” Summary of ) 7 1 -1 9 0 “tw://bible.?id=52.4.13-52.5.11|AUTODETECT|” I Thessalonians 4:13 5:11) 1 12 2 8 0 0 Paul Writes to the Thessalonians) Instructing Them How Christ Will Come Again) This Section Comprises the Apostle s Instruction, showing that the Lord s Return will be) 4:13 18 with impartiality toward all believers, sothat survivors will have no advantage over those who have fallen asleep) 5:1 11 with suddenness, taking people by surprise, though believers will be (and ever should exert themselves to be) fully prepared) ) 4:13 18) 13 Now we do not wish you to be in ignorance, brothers, concerning those who fall asleep, in order that you do not grieve as do the rest, who have no hope. 14 For if we believe that Jesus died and rose again, so also those who fell asleep through Jesus God will bring with him.��80�� 15 For this we say to you by the word of the Lord that we, those who remain alive, who are left until the coming of the Lord, shall have no advantage at all over those who fell asleep. 16 For with a shouted command, with a voice of an archangel and with a trumpet of God the Lord himself will descend from heaven, and the dead in Christ will rise first; 17 then we who are alive, who are left, shall be caught up together with them in clouds to meet the Lord in the air. 18 And so we shall always be with the Lord. Therefore encourage one another with these words.) ) A new section begins here. This is neither Defence nor Expression of Joy nor Exhortation but Instruction, though these four are never entirely separated. Note, for example, the exhortation in verse 18.) This section shows how Christ will come again. It has two subdivisions, showing first, that he will come with impartiality toward all believers, sothat survivors will have no advantage over those who have fallen asleep (4:13 18), and secondly, that his arrival will be sudden, taking people by surprise (5:1 11).) 4:13. Now we do not wish you to be in ignorance, brothers, concerning those who are falling asleep.) 1 1 2 8 0 “tw://bible.?id=45.1.13|AUTODETECT|” The introductory clause, Now we do not wish you to be in ignorance, has its analogies in many letters that have come down to us from the ancient world. Paul often uses this formula 7 1 -1 9 0 “tw://bible.?id=45.1.13|AUTODETECT|” Rom. 1:13) 1 1 -1 9 0 “tw://bible.?id=45.11.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.25|AUTODETECT|” 11:25) 1 1 -1 9 0 “tw://bible.?id=46.10.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.1|AUTODETECT|” I Cor. 10:1) 1 1 -1 9 0 “tw://bible.?id=46.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.1|AUTODETECT|” 12:1) 1 1 -1 9 0 “tw://bible.?id=47.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.8|AUTODETECT|” II Cor. 1:8) 1 1 -1 9 0 “tw://bible.?id=50.1.12|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=50.1.12|AUTODETECT|” Phil. 1:12) 1 1 -1 9 0 “tw://bible.?id=51.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.1|AUTODETECT|” Col. 2:1) 1 1 -1 9 0 0 ). But in Paul s epistles words are never mere empty forms. They are divinely inspired. There is a special reason for them. So also in the present case. Ignorance concerning spiritual realities is always bad for the believer. It leads to lack of comfort. That was particularly true in this case. The brothers (note affectionate form of address; see on 1:4) are worrying about those who fall (an inferior reading has had fallen) asleep.) 1 1 2 8 0 “tw://bible.?id=40.27.52|AUTODETECT|” The death of believers is often compared to sleep 7 1 -1 9 0 “tw://bible.?id=40.27.52|AUTODETECT|” Matt. 27:52) 1 1 -1 9 0 “tw://bible.?id=43.11.11-43.11.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.11-43.11.13|AUTODETECT|” John 11:11 13) 1 1 -1 9 0 “tw://bible.?id=44.7.60|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.60|AUTODETECT|” Acts 7:60) 1 1 -1 9 0 “tw://bible.?id=46.7.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.39|AUTODETECT|” I Cor. 7:39) 1 1 -1 9 0 “tw://bible.?id=46.15.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.6|AUTODETECT|” 15:6) 1 1 -1 9 0 “tw://bible.?id=46.15.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=66.14.13|AUTODETECT|” ; cf. rest from their labors, ) 7 1 -1 9 0 “tw://bible.?id=66.14.13|AUTODETECT|” Rev. 14:13) 1 1 -1 9 0 “tw://bible.?id=1.47.30|AUTODETECT|” ). The expression is based on Old Testament terminology with reference to death 7 1 -1 9 0 “tw://bible.?id=1.47.30|AUTODETECT|” Gen. 47:30) 1 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” II Sam. 7:12) 1 1 -1 9 0 “tw://bible.?id=18.7.9|AUTODETECT|” ). The comparison of death to sleep is particularly appropriate in implying not only rest from labor but also the glorious awakening which believers expect on the other side. This falling asleep does not indicate an intermediate state of unconscious repose (soul-sleep). Though the soul is asleep to the world which it has left 7 1 -1 9 0 “tw://bible.?id=18.7.9|AUTODETECT|” Job 7:9) 1 1 -1 9 0 “tw://bible.?id=18.7.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=18.7.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=23.63.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.63.16|AUTODETECT|” Is. 63:16) 1 1 -1 9 0 “tw://bible.?id=21.9.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=21.9.6|AUTODETECT|” Eccl. 9:6) 1 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” ), it is awake with respect to its own world 7 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” Luke 16:19 31) 1 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” 23:43) 1 1 -1 9 0 “tw://bible.?id=47.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.8|AUTODETECT|” II Cor. 5:8) 1 1 -1 9 0 “tw://bible.?id=50.1.21-50.1.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.21-50.1.23|AUTODETECT|” Phil. 1:21 23) 1 1 -1 9 0 “tw://bible.?id=66.7.15-66.7.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.7.15-66.7.17|AUTODETECT|” Rev. 7:15 17) 1 1 -1 9 0 “tw://bible.?id=66.20.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.4|AUTODETECT|” 20:4) 1 1 -1 9 0 “tw://bible.?id=43.11.11-43.11.13|AUTODETECT|” ). For other beautiful and comforting words and phrases describing the death of believers see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.11.11-43.11.13|AUTODETECT|” John 11:11 13) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 A fair inference from the present passage is that during the short period which had elapsed since the Thessalonians first heard the Gospel some believers had passed from this earthly scene. It was with reference to them that friends and relatives were deeply disturbed. In fact, they were so alarmed that Paul adds: in order that you do not grieve as do the rest, who have no hope.) The reason for this perturbation is not stated in so many words, though a safe but very general inference can be drawn from the following verses. That these friends and relatives actually thought that the departed ones were lost ��81�� does not necessarily follow from anything in the present paragraph. It is possible, especially in view of the immediately following context, that they had given up all hope for the future glory of the bodies of the deceased. See on verse 15.

However, verse 13 does not even state in so many words that believers were actually grieving as the rest who have no hope. It may simply mean that there was that definite danger, that tendency. If so, then in order to prevent wrong beliefs and wrong reasons for sadness from deteriorating into pagan grief Paul writes as he does.) 1 1 2 8 0 “tw://bible.?id=49.2.12|AUTODETECT|” The Greek and Roman world of Paul s day was, indeed, a hopeless world 7 1 -1 9 0 “tw://bible.?id=49.2.12|AUTODETECT|” Eph. 2:12) 1 1 -1 9 0 0 ). According to the Greek (and afterward also the Roman) conception, there was no future for the body, which came to be regarded as the soul s prison-house. As for the soul of man, it reluctantly departs from the body with the dying breath or by means of open wounds. This soul, in its separate existence, is not entirely immaterial. Its texture, however, is very thin. It retains many of the characteristics of its former body and is therefore immediately recognized when it appears in the other world.

It enters Hades, a very dismal realm of shades. Compared to its former life on the sunny earth, sunless Hades where the dead bemoan their existence, failed to inspire any comfort. The modification of this pagan myth of the Hereafter, sothat Elysian fields were introduced as the special abode for a few favorites of the gods, the creation of Tartarus (for the condemned) and of Erebus (for the unsentenced), all this did not furnish any reliable ground for confidence. The pagan world was without real hope. The Iliad ends with funeral-rites! Philosophers, at least by implication, rejected the highly colored descriptions transmitted from generation to generation by illustrious poets, and began to interpret them allegorically.

They taught the immaterial nature of the soul and based arguments upon it in favor of its indestructibility and immortality. For the body they held out no hope whatsoever. In public plays the fancies accepted by the more unsophisticated were at times subjected to open ridicule. The Stoics expressed grave doubts with respect to man s future state. Conditional survival was the best they could offer, but even this was temporary. At length the soul is swallowed up in the fiery substance which is identical with deity.

The Epicurians adopted a position which amounted to this: The punishments of Tartarus are not to be feared, for the soul, being material, will share the fate of the body. As long as we are alive, death does not exist for us, and when death appears, we no longer exist. The Mystery religions (even assuming that our main sources are trustworthy and not too late), with their weird stories of resurrections which are hardly deserving of the name hair that begins to grow, a little finger that begins to move, sections of a dead body that are reunited and become alive , and with, at best, a promise to make one happy but not to make one holy, could not give lasting satisfaction.) 1 7 2 8 0 0

Indeed, apart from Christianity there was no solid basis for hope in connection with the after-life. In the second century a.d. a certain Irene, an Egyptian, writes a letter to a family in mourning. She writes that she is sorry and that she weeps over her friend s departed one just as she had previously wept over the loss of her own dear one. She concludes her letter by saying:) But, nevertheless, against such things one can do nothing.) Therefore, comfort one another. Farewell. ) It is clear that such an expression Comfort one another, when every ground for comfort was lacking, is, to put it mildly, very insufficient!��82��) 14. For (i.e., such ignorance and hopelessness is inexcusable, for) if we believe that Jesus died and rose again, so also those who fell asleep through Jesus God will bring with him.) Over against pagan hopelessness Paul now proceeds to lay a solid foundation for Christian hope with reference to believers who have departed from this life.) Verse 14 has been interpreted in various ways. It is necessary to say something with reference to its grammatical structure, its logic, and its meaning.) 1 1 2 8 0 “tw://bible.*?id=46.15.18|AUTODETECT|”

With respect to a. grammatical structure, the main question for controversy is, Just where does the phrase through Jesus belong? Should we place a comma before or after this phrase? Either is possible, and the difference is really rather unimportant. Those who maintain that the sense is, For if we believe that Jesus died and rose again, so also through Jesus God will bring with him those who are fallen asleep ��83�� are willing to admit that it is also through the mediation of Christ that believers are able to fall asleep in him. In other words, they (with few exceptions) have no real objection to the expression those who fall asleep through Jesus, but they do not believe that in the text as we have it Paul says this. They often assert that if the apostle had meant to write anything of the kind, he would have written those who fall asleep in Jesus 7 1 -1 9 0 “tw://bible.*?id=46.15.18|AUTODETECT|”

I Cor. 15:18) 1 1 -1 9 0 0

), not through Jesus. ) 1 1 2 8 0 “tw://bible.*?id=46.15.21|AUTODETECT|”

On the other hand, those who favor the rendering & even so them also which sleep in Jesus (or: who fell asleep through Jesus) will God bring with him ��84�� gladly confess that not only the falling asleep is in (or through) Jesus, but so is also the act whereby God brings with Jesus those believers who have already departed from this life. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=46.15.21|AUTODETECT|”

I Cor. 15:21) 1 1 -1 9 0 “tw://bible.*?id=46.15.23|AUTODETECT|”

. In favor of reading fell asleep through Jesus are the following arguments: (1) thus we get a logical and sharply expressed grouping: on the one hand, Jesus; on the other, those who fell asleep through Jesus; cf. ) 7 1 -1 9 0 “tw://bible.*?id=46.15.23|AUTODETECT|”

I Cor. 15:23) 1 1 -1 9 0 0

Christ, the firstfruits, then they that are Christ s; and (2) the expression God will bring already has a modifier, namely, with him (that is, with Jesus). It is doubtful whether in such a case it must be loaded down with still another modifier, especially with one which also makes excellent sense if construed with fell asleep. But either construction is possible and makes good sense.) 1 8 2 8 0 0 With respect to b. logic, it is immediately evident that something must be mentally inserted if the statement is to be made intelligible. As it stands, the conclusion does not fit the condition. The implied words, however, are readily supplied. Were the thought fully expressed, the sentence would read somewhat as follows:) For if we believe that Jesus died and rose again, we should also believe that God will bring with him those who fell asleep through Jesus . If we are right in believing this, we must also believe that.) Finally, with respect to c. meaning, the main question which divides commentators is, Just what is meant by the clause God will bring with him? Some maintain that the meaning is sufficiently clear from verses 15 17, and that the logic of the entire passage is as follows:) For if we believe that Jesus died and rose again, we should also believe that the same God who raised Jesus will raise believers who have fallen asleep, and will cause them, together with such believers as are still left on earth, to be caught up in the clouds, to meet the Lord in the air, and to remain always with him.

This raising, catching up in the clouds to meet the Lord in the air, and remaining ever with him, is what Paul meant by saying, God will bring them with Jesus. As proof for this position they usually state that the conjunction for, at the beginning of verse 15, shows that all that which is stated in verses 15 17 is simply the expanded form of the clause, God will bring them with Jesus. ) Others, however, while by no means denying that there is a considerable element of truth in the above representation, have felt that it is not entirely adequate:) (1) The clause God will bring with him (verse 14) refers directly only to the departed ones; but the passage 15 17 refers clearly to two groups: the already departed and the survivors. Hence, it will not do to carry all that is said in these verses into the final clause of verse 14.) (2) This interpretation hardly does full justice to the meaning of the expression bring with. It will hardly do to say that the clause God will bring them with Jesus means simply this: by raising their bodies and causing them to ascend, God will bring them up to Jesus, sothat they meet him in the air.) It is for this reason that several commentators, without in any way doing injustice to the very clear connection between verse 14 and the following verses, have felt, nevertheless, that the expression God will bring them with him (Jesus) has a meaning which in a sense is more restricted and in another sense broader than what is stated in verses 15 17. It is more restricted, for it refers only to those who have already departed, not to the others. It is broader, for it refers to these departed ones not only after but even before they have been raised.) 1 1 2 8 0 “tw://bible.?id=45.8.11|AUTODETECT|” To Paul and his companions (as well as to the readers, of course) the departed ones are very real. They are persons! They are definitely alive and active! They are persons, moreover, whom Jesus will bring with him from heaven at his coming. However, Paul does not say that Jesus will bring them (though this is implied in the phrase with him), but that God will bring them. The characteristically Pauline 7 1 -1 9 0 “tw://bible.?id=45.8.11|AUTODETECT|” Rom. 8:11) 1 1 -1 9 0 0 ) reasoning seems to be this: The same God who raised Jesus from the dead will also raise from the dead those who belong to Jesus. He will cause them to come along with Jesus, from heaven, that is, he will bring their souls along from heaven, sothat these maybe reunited quickly (in a flash) with their bodies, in which they go forth to meet the Lord in the air, to remain with him forever. The bringing with him, then, includes everything that happens to these departed ones, from the moment of their departure from heaven until in their raised and glorified bodies they meet the Lord in the air, nevermore to be separated from him in any sense whatever.��85�� It is in that full sense that 3:13 mentions the coming of our Lord Jesus with all his saints. See also on that passage.) 1 15 2 8 0 0 15. Verse 14 has made clear that Christ, at his coming, will think of the departed ones, and not only of the survivors. Verse 15 carries this thought a little farther, and shows that in no sense whatever will those who are still on earth at the return have any advantage over those who have fallen asleep in Jesus. The inspired writer expresses it this way: For this we say to you by the word of the Lord that we, those who remain alive, who are left until the coming of the Lord, shall have no advantage at all over those who fall asleep.) This passage comes closer than any other in suggesting the nature of the difficulty in Thessalonica regarding the doctrine of the second coming. But even this states the problem only in a general way. So much is clear, namely, that the readers wondered whether, in some way or other, at the Parousia, the believers who had departed from this life would be at a disadvantage in comparison with those still living on earth.

Did they believe that for those that had been previously translated to heaven there would be no rapture in any sense? Did they suppose (at least, were they in danger of supposing) that though the souls of these departed ones would be in glory, yet their bodies would remain buried, and is that why Paul in verse 13 compares their attitude (or their fear) to that of the heathen (who also had no hope with respect to the body)? Did they suppose that while both as to soul and body all believers (departed and survivors) would share in the glory of Christ s Return, yet in the rapture the already departed saints would receive a lesser degree of glory or would have to follow the others in going forth to meet the Lord in the air? Or were they thinking of some other disadvantage for those who had fallen asleep? Scripture does not reveal the answer.) It is enough to know that Paul, by a word of the Lord (whether directly to Paul or through oral tradition, but not by means of any passage recorded in the Gospels), assures the readers that they can dismiss their fears. At Christ s coming the most absolute impartiality will be shown.

One group of believers will have no advantage over another. This thought receives further elaboration in verses 16, 17.) 16, 17. For��86�� with a shouted command, with a voice of an archangel and with a trumpet of God, the Lord himself��87�� will descend from heaven, and the dead in Christ will rise first; then we who are alive, who are left, shall be caught up together with them in clouds to meet the Lord in the air.) By separating these two verses 16 and 17 many readers have failed to see the true meaning. By printing and reading them together we see at once that here are the same two groups of believers whom we met in verse 15.��88�� One might present this graphically as follows:) Verse 15 Verses 16, 17 ) we, those who remain alive, who are left until the coming of the Lord we who are alive, who are left ) those who fell asleep the dead in Christ ) ) ) It is clear also that both groups the survivors and the dead (or those fallen asleep) are believers. Anyone can see at once that the apostle is not drawing a contrast between believers and unbelievers, as if, for example, believers would rise first, and unbelievers a thousand years later. He states:) And the dead in Christ will rise first; then we who are alive, who are left shall be caught up together with them in clouds & ) Both groups ascend to meet the Lord.

Both consist of nothing but believers.) The various elements in this vivid description of Christ s descent and the rapture of the saints are as follows:) a. With a shouted command) 1 1 2 8 0 “tw://bible.*?id=20.30.27|AUTODETECT|”

This is the first of three phrases showing the two circumstances that will attend the Lord s glorious return. He returns as Conqueror.��89�� The shouted command 7 1 -1 9 0 “tw://bible.*?id=20.30.27|AUTODETECT|”

Prov. 30:27) 1 1 -1 9 0 “tw://bible.*?id=43.5.25|AUTODETECT|”

in the LXX) is originally the order which an officer shouts to his troops, a hunter to his dogs, a charioteer to his horses, or a ship-master to his rowers. In the present connection it is clearly the command of the Lord, as he leaves heaven, for the dead to arise. Note the context: those who have fallen asleep shall not be at a disadvantage (verse 15), for with a shout & the Lord himself will descend from heaven, and the dead in Christ will rise & (verse 16). Just as even here and now the voice of the Son of God is life-giving, causing those who are spiritually dead to be quickened 7 1 -1 9 0 “tw://bible.*?id=43.5.25|AUTODETECT|”

John 5:25) 1 1 -1 9 0 “tw://bible.*?id=43.5.28|AUTODETECT|”

), so also when he comes back all who are in the tombs will hear his voice and will come out 7 1 -1 9 0 “tw://bible.*?id=43.5.28|AUTODETECT|”

John 5:28) 1 1 -1 9 0 0

). The command, therefore, is definitely his own, proceeding from his lips. It is not a command issued to him, but an order given by him. Leaving heaven in his human nature, he utters his voice, and immediately the souls of the redeemed also leave, and are quickly reunited with their bodies, which, thus restored to life, arise gloriously.) 1 1 2 8 0 0

b. With a voice of an archangel and with a trumpet of God) 1 1 2 8 0 “tw://bible.*?id=65.1.9|AUTODETECT|”

These two phrases, united by the conjunction and, probably belong together, sothat the archangel is represented as sounding God s trumpet. The term archangel or chief angel occurs only here and in ) 7 1 -1 9 0 “tw://bible.*?id=65.1.9|AUTODETECT|”

Jude 9) 1 1 -1 9 0 “tw://bible.*?id=66.12.7|AUTODETECT|”

. In the latter passage Michael is the archangel. On Michael see also ) 7 1 -1 9 0 “tw://bible.*?id=66.12.7|AUTODETECT|”

Rev. 12:7) 1 1 -1 9 0 “tw://bible.*?id=27.10.13|AUTODETECT|”

; then ) 7 1 -1 9 0 “tw://bible.*?id=27.10.13|AUTODETECT|”

Dan. 10:13) 1 1 -1 9 0 “tw://bible.*?id=27.10.21|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=27.10.21|AUTODETECT|”

21) 1 1 -1 9 0 “tw://bible.*?id=27.12.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=27.12.1|AUTODETECT|”

12:1) 1 1 -1 9 0 0

. He is represented as leader of good angels and as defender of God s people.��90�� With respect to the question whether Michael is the only archangel Dr. A. Kuyper expressed himself as follows:) 1 1 2 8 0 “tw://bible.*?id=27.10.13|AUTODETECT|”

This question cannot be answered, because Scripture says nothing about it. It is possible that Michael is the archangel, that is, the only archangel, but it is also possible that he is one of the archangels (one of the seven angels that stand before God s throne), as in ) 7 1 -1 9 0 “tw://bible.*?id=27.10.13|AUTODETECT|”

Daniel 10:13) 1 1 -1 9 0 “tw://bible.*?id=46.15.52|AUTODETECT|”

he is called one of the chief princes, sothat Gabriel as well as Michael might be an archangel. ��91�� With that opinion we are in hearty agreement. The fact that the article (the) is not used here sothat we have translated an archangel does not definitely decide the matter. It may indicate that he is one of several, but it is also possible that the term archangel was felt to be definite (a proper name, as it were) even without a preceding article. However that may be, one fact at least is well-nigh certain: a shouted command and an archangel s voice are two different things. The former proceeds from the Christ, the latter from his archangel. Nevertheless, the two sounds have this in common, that they are the signal for the dead to be raised 7 1 -1 9 0 “tw://bible.*?id=46.15.52|AUTODETECT|”

I Cor. 15:52) 1 1 -1 9 0 “tw://bible.*?id=6.6.5|AUTODETECT|”

). 7 1 -1 9 0 “tw://bible.*?id=6.6.5|AUTODETECT|”

Josh. 6:5) 1 1 -1 9 0 “tw://bible.*?id=7.7.21|AUTODETECT|”

and ) 7 1 -1 9 0 “tw://bible.*?id=7.7.21|AUTODETECT|”

Judg. 7:21) 1 1 -1 9 0 “tw://bible.*?id=7.7.22|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=7.7.22|AUTODETECT|”

22) 1 1 -1 9 0 “tw://bible.*?id=46.15.52|AUTODETECT|”

the shout and the trumpet-blast go together.) At the sound of the trumpet the surviving believers are changed, in a moment, in the twinkling of an eye 7 1 -1 9 0 “tw://bible.*?id=46.15.52|AUTODETECT|”

I Cor. 15:52) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=2.19.16|AUTODETECT|”

The trumpet-blast, in this connection, is certainly very fitting. In the old dispensation, when God came down, as it were, to meet with his people, this meeting was announced by a trumpet-blast 7 1 -1 9 0 “tw://bible.*?id=2.19.16|AUTODETECT|”

Ex. 19:16) 1 1 -1 9 0 “tw://bible.*?id=2.19.17|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=2.19.17|AUTODETECT|”

17) 1 1 -1 9 0 “tw://bible.*?id=2.19.19|AUTODETECT|”

and the sound of a trumpet exceeding loud & and Moses brought the people out of the camp to meet God ; cf. ) 7 1 -1 9 0 “tw://bible.?id=2.19.19|AUTODETECT|” Ex. 19:19) 1 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” ). Hence, when the marriage of the Lamb with his bride reaches its culmination 7 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” Rev. 19:7) 1 1 -1 9 0 “tw://bible.?id=36.1.16|AUTODETECT|” ), this trumpet-blast is most appropriate. Also, the trumpet was used as a signal of Jehovah s coming to rescue his people from hostile oppression 7 1 -1 9 0 “tw://bible.?id=36.1.16|AUTODETECT|” Zeph. 1:16) 1 1 -1 9 0 “tw://bible.?id=38.9.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.9.14|AUTODETECT|” Zech. 9:14) 1 1 -1 9 0 “tw://bible.?id=40.24.31|AUTODETECT|” ). It was the signal for their deliverance. So also this final trumpet-blast, the signal for the dead to arise, for the living to be changed, and for all the elect to be gathered from the four winds 7 1 -1 9 0 “tw://bible.?id=40.24.31|AUTODETECT|” Matt. 24:31) 1 1 -1 9 0 “tw://bible.?id=3.25.0|AUTODETECT|” ) to meet the Lord, may well be interpreted as being also the fulfilment of the trumpet-ordinance found in ) 7 1 -1 9 0 “tw://bible.?id=3.25.0|AUTODETECT|” Lev. 25) 1 1 -1 9 0 0 , and, accordingly, as proclaiming liberty throughout the universe for all the children of God, their everlasting jubilee!) 1 1 2 8 0 “tw://bible.?id=43.11.43|AUTODETECT|” From all this it becomes abundantly clear that the Lord s coming will be open, public, not only visible but also audible. There are, indeed, interpreters, who, in view of the fact that the Bible at times employs figurative language, take the position that we can know nothing about these eschatological events. To them these precious paragraphs in which the Holy Spirit reveals the future convey no meaning at all. But this is absurd. Scripture was written to be understood, and when it tells us that the Lord will descend from heaven with a shout, with a voice of an archangel and a trumpet of God, it certainly must mean at least this: that in addition to the shouted command of our Lord 7 1 -1 9 0 “tw://bible.?id=43.11.43|AUTODETECT|” John 11:43) 1 1 -1 9 0 “tw://bible.?id=66.15.2|AUTODETECT|” ; see N.T.C. on that passage), a reverberating sound will actually pervade the universe.��92�� What forces of nature will be employed to produce this sound has not been revealed. One fact has now become evident: for believers this sound will be full of cheer. This is God s trumpet! It is his signal, for the archangel is his angel. It is sounded to proclaim his deliverance for his people. Cf. ) 7 1 -1 9 0 “tw://bible.?id=66.15.2|AUTODETECT|” Rev. 15:2) 1 1 -1 9 0 “tw://bible.?id=66.19.16|AUTODETECT|” . It announces the coming of his Son 7 1 -1 9 0 “tw://bible.?id=66.19.16|AUTODETECT|” Rev. 19:16) 1 1 -1 9 0 0 ) for the deliverance of his people!) 1 1 2 8 0 0 c. The Lord himself (or he, the Lord) will descend from heaven) 1 1 2 8 0 “tw://bible.?id=66.1.7|AUTODETECT|” This descent is visible 7 1 -1 9 0 “tw://bible.?id=66.1.7|AUTODETECT|” Rev. 1:7) 1 1 -1 9 0 “tw://bible.?id=53.1.7|AUTODETECT|” ), audible (as has just been shown), majestic 7 1 -1 9 0 “tw://bible.?id=53.1.7|AUTODETECT|” II Thess. 1:7) 1 1 -1 9 0 “tw://bible.?id=40.25.31-40.25.46|AUTODETECT|” ), unto judgment and deliverance 7 1 -1 9 0 “tw://bible.?id=40.25.31-40.25.46|AUTODETECT|” Matt. 25:31 46) 1 1 -1 9 0 “tw://bible.?id=44.1.9|AUTODETECT|” ). If the words, He shall so come in like manner as you beheld him going into heaven may be interpreted somewhat broadly, it would seem that the actual descent (as distinguished now from the suddenness and unexpectedness of Christ s appearance, and from the suddenness and finality that characterizes the entire return) will be characterized by a kind of majestic leisureliness. Note the description of the ascension in ) 7 1 -1 9 0 “tw://bible.?id=44.1.9|AUTODETECT|” Acts 1:9) 1 1 -1 9 0 “tw://bible.?id=44.1.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=44.1.10|AUTODETECT|”

10. 1 1 -1 9 0 “tw://bible.?id=66.10.6|AUTODETECT|” . At any rate, it will not be an instantaneous change of location from heaven to earth. There will be time 7 1 -1 9 0 “tw://bible.?id=66.10.6|AUTODETECT|” Rev. 10:6) 1 1 -1 9 0 0 , correctly interpreted, is not in conflict with this��93��) for the souls of those who had fallen asleep to leave their heavenly abodes, to be reunited with their bodies, and then in these gloriously raised bodies to ascend to meet the Lord in the air!) 1 3 2 8 0 0 d. And the dead in Christ will rise first) See what has been said about this in the preceding. The meaning here is very clearly that those who departed from this life in Christ, and are here viewed as having remained in Christ, shall not be at a disadvantage. They will rise before the believers who survive on earth will ascend to meet the Lord. The survivors will have to wait a moment, as it were.) e. Then we who are alive, who are left, shall be caught up together with them in clouds to meet the Lord in the air) 1 1 2 8 0 “tw://bible.?id=53.2.2|AUTODETECT|” In addition to what has already been said, note the following: the fact that Paul says we does not necessarily mean that he expected to be among those who would still be living at Christ s return. He says we because right now he, Silas, Timothy, the readers, are among those believers still living on earth. He immediately modifies this by interpreting it to mean: those who are left (when the Lord comes), in order to indicate that only God knows who they may be. Paul knows that the second coming will not take place immediately 7 1 -1 9 0 “tw://bible.?id=53.2.2|AUTODETECT|” II Thess. 2:2) 1 1 -1 9 0 “tw://bible.?id=53.2.5|AUTODETECT|” ); and while he was in Thessalonica, this element in his teaching regarding the last things was not neglected 7 1 -1 9 0 “tw://bible.?id=53.2.5|AUTODETECT|” II Thess. 2:5) 1 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” ). Moreover, the saying of Jesus recorded in ) 7 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” Matt. 24:36) 1 1 -1 9 0 “tw://bible.?id=52.5.1|AUTODETECT|” was certainly not unknown to Paul 7 1 -1 9 0 “tw://bible.?id=52.5.1|AUTODETECT|” I Thess. 5:1) 1 1 -1 9 0 0 ). Of course, it is also true that Paul never taught that the Lord would definitely not come during this apostle s life-time. He probably hoped that he might live to see it. He wanted everyone to conduct himself in such a manner as to be always ready. But he does not set any date.) 1 1 2 8 0 “tw://bible.?id=44.8.39|AUTODETECT|” Note: we, together with them. There is complete impartiality: survivors have no advantage. The predicate is shall be caught up 7 1 -1 9 0 “tw://bible.?id=44.8.39|AUTODETECT|” Acts 8:39) 1 1 -1 9 0 “tw://bible.?id=47.12.2-47.12.4|AUTODETECT|” Philip the evangelist was caught away by the Spirit of the Lord; ) 7 1 -1 9 0 “tw://bible.?id=47.12.2-47.12.4|AUTODETECT|” II Cor. 12:2 4) 1 1 -1 9 0 “tw://bible.?id=66.12.5|AUTODETECT|” a man in Christ was caught up to the third heaven; and ) 7 1 -1 9 0 “tw://bible.?id=66.12.5|AUTODETECT|” Rev. 12:5) 1 1 -1 9 0 0 the Christ-child is caught up, snatched away, from the power of the dragon).) 1 1 2 8 0 “tw://bible.?id=46.15.52|AUTODETECT|” The suddenness, the swiftness, and the divine character of the power which is operative in this being snatched up are here emphasized. The survivors have been changed in a moment, in the twinkling of an eye 7 1 -1 9 0 “tw://bible.?id=46.15.52|AUTODETECT|” I Cor. 15:52) 1 1 -1 9 0 “tw://bible.?id=66.20.11|AUTODETECT|” ). The heavens and the earth, in their present form, are put to flight 7 1 -1 9 0 “tw://bible.?id=66.20.11|AUTODETECT|” Rev. 20:11) 1 1 -1 9 0 “tw://bible.?id=66.6.14|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=66.6.14|AUTODETECT|” 6:14) 1 1 -1 9 0 “tw://bible.?id=53.2.8|AUTODETECT|” ). Now while figurative language abounds in this vivid description, one fact remains: the dramatic suddenness and swiftness of the series of events is stressed. Once the Lord appears upon the clouds of heaven and begins to descend, there will be no opportunity for conversion. His coming is absolutely decisive. He comes not to convert but to judge. See also on ) 7 1 -1 9 0 “tw://bible.?id=53.2.8|AUTODETECT|” II Thess. 2:8) 1 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” Matt. 25:31) 1 1 -1 9 0 “tw://bible.?id=47.6.2|AUTODETECT|” ff; ) 7 1 -1 9 0 “tw://bible.?id=47.6.2|AUTODETECT|” II Cor. 6:2) 1 1 -1 9 0 “tw://bible.?id=61.3.9|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=61.3.9|AUTODETECT|” II Peter 3:9) 1 1 -1 9 0 0 . Now is the acceptable time; now is the day of salvation.) 1 1 2 8 0 “tw://bible.?id=27.7.13|AUTODETECT|” The raised and the changed are caught up together in clouds to meet the Lord in the air. Although these clouds may well be taken literally, nevertheless, they also have a symbolical meaning. They are associated with the coming of the Lord in majesty, for the punishment of the enemies of his saints, hence for the salvation of his people 7 1 -1 9 0 “tw://bible.?id=27.7.13|AUTODETECT|” Dan. 7:13) 1 1 -1 9 0 “tw://bible.?id=40.26.64|AUTODETECT|” ; then ) 7 1 -1 9 0 “tw://bible.?id=40.26.64|AUTODETECT|” Matt. 26:64) 1 1 -1 9 0 “tw://bible.?id=2.19.16|AUTODETECT|” ; finally, ) 7 1 -1 9 0 “tw://bible.?id=2.19.16|AUTODETECT|” Ex. 19:16) 1 1 -1 9 0 “tw://bible.?id=2.19.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.19.20|AUTODETECT|”
11. 1 1 -1 9 0 “tw://bible.?id=19.97.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.97.2|AUTODETECT|” Ps. 97:2) 1 1 -1 9 0 “tw://bible.?id=34.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=34.1.3|AUTODETECT|” Nah. 1:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=52.4.17|AUTODETECT|” According to M.M. (p. 53) the expression to meet (�0� ��������) was used in connection with an official welcome accorded to a newly arrived dignitary. No doubt the welcoming idea is also included in the expression as used here in ) 7 1 -1 9 0 “tw://bible.?id=52.4.17|AUTODETECT|” I Thess. 4:17) 1 1 -1 9 0 “tw://bible.?id=18.19.25|AUTODETECT|” . That all believers, the raised as well as (and together with) the changed, shall ascend to meet the Lord in the air is clearly taught here. Whether such passages as ) 7 1 -1 9 0 “tw://bible.?id=18.19.25|AUTODETECT|” Job 19:25) 1 1 -1 9 0 “tw://bible.?id=44.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.11|AUTODETECT|” Acts 1:11) 1 1 -1 9 0 “tw://bible.?id=52.4.17|AUTODETECT|” actually teach that the judgment is going to take place on earth is debatable. At any rate, nothing with respect to this is taught in the present passage. However, the main thrust of ) 7 1 -1 9 0 “tw://bible.?id=52.4.17|AUTODETECT|” I Thess. 4:17) 1 1 -1 9 0 0 is not that we shall meet the Lord in the air, but that all believers together shall meet the Lord, never to be separated from him:) 1 7 2 8 0 0

18. And so shall we always be with the Lord. Therefore encourage one another with these words. In these words is stated the conclusion of the entire paragraph. Since it has become clear that those who fell asleep in Christ are not at a disadvantage as compared with those who survive, there is solid ground for encouragement. For the verb here used (encourage) see on 2:11.

See also on 5:14. Naturally such encouragement is meant not only for the close relatives of bereaved ones, but for all. It must be borne in mind that the members of this very young church were closely united by the bond of love. Hence, when one sorrowed, all sorrowed; when one rejoiced, all rejoiced. The encouragement, then, is for all. The members must encourage one another.) The Synthesis is found after the explanation of 5:11.) ) ) 72 Or: how you ought to live (literally walk); so also in verse 12; cf. 2:12.) 73 Literally vessel.) N.T.C.

W. Hendriksen, New Testament Commentary) 1 1 2 8 0 “tw://bible.*?id=52.4.7|AUTODETECT|”

74 The active verbal noun ������� is here used, also in ) 7 1 -1 9 0 “tw://bible.*?id=52.4.7|AUTODETECT|”

I Thess. 4:7) 1 1 -1 9 0 “tw://bible.*?id=53.2.13|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=53.2.13|AUTODETECT|”

II Thess. 2:13) 1 1 -1 9 0 “tw://bible.*?id=45.6.19|AUTODETECT|”

; then ) 7 1 -1 9 0 “tw://bible.*?id=45.6.19|AUTODETECT|”

Rom. 6:19) 1 1 -1 9 0 “tw://bible.*?id=45.6.22|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=45.6.22|AUTODETECT|”

22) 1 1 -1 9 0 “tw://bible.*?id=46.1.30|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.1.30|AUTODETECT|”

I Cor. 1:30) 1 1 -1 9 0 “tw://bible.*?id=58.12.14|AUTODETECT|”

) 7 1 -1 9 0 “tw://bible.?id=58.12.14|AUTODETECT|” Heb. 12:14) 1 1 -1 9 0 “tw://bible.?id=60.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.2|AUTODETECT|” I Peter 1:2) 1 1 -1 9 0 “tw://bible.?id=52.4.4|AUTODETECT|” . The verbal idea is probably not entirely absent either in ) 7 1 -1 9 0 “tw://bible.?id=52.4.4|AUTODETECT|” I Thess. 4:4) 1 1 -1 9 0 “tw://bible.?id=54.2.15|AUTODETECT|” (in choosing a wife the principle of sanctification should make itself manifest) or in ) 7 1 -1 9 0 “tw://bible.*?id=54.2.15|AUTODETECT|” I Tim. 2:15) 1 1 -1 9 0 0 . The resultant state or quality is expressed by the term ������� as the ending suggests.) 1 14 2 8 0 0 75 ) In favor of the rendering in this matter (or something similar) and of interpreting the admonition as a warning against sins of the flesh, especially the sin of illicit sexual relationships (for example, of a man with his fellow believer s wife or daughter) are the following: A.R.V., R.S.V., Goodspeed, Weymouth, Williams, the new Dutch rendering, the French (Version d Ostervald); also: Alford, Bengel, Denney (in The Expositor s Bible), Ellicott, Erdman, Frame, Fausset (in Jamieson, Fausset, Brown Commentary), George Milligan, Moffatt (in Expositor s Greek Testament), and Robertson (in Word Pictures), these in addition to many other commentators among whom there are some whose works are probably less well known or less easily accessible.) In favor of the rendering in business (or something similar) are the following: Wyclif . Tyndale , Cranmer, Rheims, the Berkeley Version (by Verkuyl), the older German versions, Frisian, South African; also: Auberlen-Riggenbach (in Lange s Commentary), Calvin, Grotius, Lenski, Veldkamp, and several others.) Barnes is among those who accept the position that the injunction is against defrauding in any sense, shape, or manner, whether in business or otherwise. Cf. in any matter of the Geneva Version and of the A.V.) 76 ) The main objections are as follows:) a. The majority of commentators favor the translation in business. ) Answer: When so many scholars of high rank are to be found on each side of a question, this argument (which is never strong) has very little value.) b. The clause, An Avenger is the Lord in all these things indicates that at least two different sins must have been mentioned in the preceding.) (Answer: Strictly speaking, even two is not enough to account fully for the expression all these things. But on our own explanation the three co-ordinate clauses, mentioning the sin of immorality, the taking of a wife in the passion of lust, and the going beyond what is proper and defrauding the brother, are all that is needed, especially if it be borne in mind that this is not a little problem in addition, and that similar sins, though not actually mentioned, are implied.) c.

The omission of a subject in connection with go beyond what is proper and defraud his brother in this matter shows that a new sin, not yet thought of before, is mentioned here.) Answer: The omission of the subject, so that it has to be supplied (perhaps from the preceding clause; hence, that each one of you & not or that no one & ) does not in and by itself settle the question in either direction. In arriving at a conclusion it is the predicate, far more than the subject, that is of importance.) d. The articular infinitive in verse 6 (�x �t Q����������), by its very contrast with the anarthrous infinitives in the two preceding clauses (�������� and �0�����) proves that a new sin is introduced here, namely, that of dishonesty in business.) Answer: The use of the article with the infinitive in verse 6 (so that �x �t Q���������� results) may be explained as an attempt to indicate that this �� is not parallel to the �� at the beginning (and again toward the end) of verse 5, but introduces a new clause. (There are other explanations.) It is not true that the article proves that a new sin is introduced here.) 1 1 2 8 0 “tw://bible.*?id=52.4.6|AUTODETECT|”

e. ������ is a regular commercial term, meaning business. Hence, that must be the meaning here in ) 7 1 -1 9 0 “tw://bible.*?id=52.4.6|AUTODETECT|”

I Thess. 4:6) 1 1 -1 9 0 0

.) 1 1 2 8 0 0

Answer: The simple fact is that nowhere else in the entire New Testament does the word have that meaning.) 7 1 2 8 0 “tw://bible.*?id=40.18.19|AUTODETECT|”

Matt. 18:19) 1 1 -1 9 0 0

as touching any thing ) 7 1 2 8 0 “tw://bible.*?id=42.1.1|AUTODETECT|” Luke 1:1) 1 1 -1 9 0 0

a narrative concerning those matters. ) 7 1 2 8 0 “tw://bible.*?id=44.5.4|AUTODETECT|” Acts 5:4) 1 1 -1 9 0 0

& this thing (perhaps deed) in thy heart ) 7 1 2 8 0 “tw://bible.*?id=45.16.2|AUTODETECT|” Rom. 16:2) 1 1 -1 9 0 0

assist her in whatever matter ) 7 1 2 8 0 “tw://bible.?id=46.6.1|AUTODETECT|” I Cor. 6:1) 1 1 -1 9 0 0 & having a matter (or grievance or law-suit) against his neighbor) 7 1 2 8 0 “tw://bible.?id=47.7.11|AUTODETECT|” II Cor. 7:11) 1 1 -1 9 0 0

& to be pure in the matter ) 7 1 2 8 0 “tw://bible.*?id=58.6.18|AUTODETECT|” Heb. 6:18) 1 1 -1 9 0 0

by two immutable things ) 7 1 2 8 0 “tw://bible.*?id=58.10.1|AUTODETECT|” Heb. 10:1) 1 1 -1 9 0 0

not the very image of the things ) 7 1 2 8 0 “tw://bible.*?id=58.11.1|AUTODETECT|” Heb. 11:1) 1 1 -1 9 0 0

a conviction of things not seen ) 7 1 2 8 0 “tw://bible.*?id=59.3.16|AUTODETECT|” Jas. 3:16) 1 1 -1 9 0 0

and every vile deed (or practice) ) 1 19 2 8 0 0 77 See the article by J. S. M. Hooper Translation of Biblical Terms: An Illustration, in BTr, Vol. 4, Number 3 (July, 1953), 126 129.) 78 The change from infinitives to 5�� would seem to imply purpose here (perhaps result: so that; the difference being very trivial in this case), not an object-clause after We urge you. It is entirely true, of course, that 5�� frequently introduces an object-clause, but for the reason stated that is not probable here.) 79 Of course, ������� can also mean on nothing, but in view of the immediately preceding ��x� ��z� ��, the translation on nobody is probably better.) 80 We have tried to retain in the translation the amphibolous position of the phrase ��p ��� 8����. See on verse 14.) 81 As Lenski seems to think, op. cit., p. 325.) 82 For thoughts regarding the after-life in Greek and Roman literature see The Loeb Classical Library, especially such Latin-English volumes as Vergil (Aeneid, the sixth book), The Letters of Pliny the Younger, Lucretius, Horace; also: Greek-English: Homer (Iliad and Odyssey), Aeschylus, Diogenes Laertius, Epictetus, Euripedes, and Plato (Apology, Crito, Cheaedo).

W. R. Alger, A Critical History of the Doctrine of the Future Life, New York, 1866, contains much worthwhile material. For the letter of Irene see A. Deissmann, Light from the Ancient East, English translation, New York, 1927, pp. 176 178.) 83 So, for example, the following: A.R.V. (margin), R.S.V., Dutch (the new version), Bavinck, Denney, De Wette, Goodspeed, Lenski, L�nemann, Moffatt, Van Leeuwen, and Williams.) 84 So, for example, the following: A.V., A.R.V. (text), Auberlen-Riggenback, Barnes, Bengel, Berkeley (Verkuyl), Calvin, Chrysostom, Frame, Grotius, Hilgenfeld, Luther, and Robertson (though he leaves room for either construction).) 85 This interpretation is in line with a remark by A. Kuyper, Dictaten Dogmatiek, second edition, Grand Rapids, Mich., 1910, Locus de Consummatione, p. 244 and also meets an objection which he raises.

See also B. B. Warfield, Biblical and Theological Studies, Philadelphia, 1952, p. 467: The rising of Christ s dead is secured before he reaches the earth. That is correct.) 86 Not that. Had this been the meaning E�� would have been replaced or preceded by ���.) 87 Or he, the Lord.) 88 Note, however, that verse 15 is negation, verses 16 and 17 affirmation. This too is characteristically Pauline.

Also, note the chiastic order: verse 15: survivors, sleepers; verses 16, 17: sleepers, survivors (the latter, however, together with the former).) 89 The idea of the Conquering Christ is as a thread running through the book of Revelation. Christ has conquered, is conquering, is going to return as Conqueror. See my More Than Conquerors (Interpretation of the book of Revelation), Grand Rapids, Mich., seventh edition, 1954, p. 116. Paul s presentation is in complete harmony with this.) 90 See More Than Conquerors, p. 170.) 91 A. Kuyper, De Engelen Gods, Kampen, 1923, p. 189.) 92 Cf. J.

J. Knap, The Resurrection and Life Eternal, Grand Rapids, Mich., 1928, p. 48. Also my Lectures on the Last Things, Grand Rapids, 1951, p. 34.) 93 See More Than Conquerors, p. 150.) M.M. The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-Literary Sources, by James Hope Moulton and George Milligan (edition Grand Rapids, 1952)) )