---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Thessalonians 4"
description: "CHAPTER 4   :-. EXHORTATIONS TO
CHASTITY; BROTHERLY
LOVE; QUIET
INDUSTRY; ABSTINENCE
FROM UNDUE SORROW
FOR DEPARTED
FRIENDS, FOR
AT CHRIST"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-thessalonians/4"
---

CHAPTER 4

. EXHORTATIONS TO
CHASTITY; BROTHERLY
LOVE; QUIET
INDUSTRY; ABSTINENCE
FROM UNDUE SORROW
FOR DEPARTED
FRIENDS, FOR
AT CHRIST'S COMING
ALL HIS
SAINTS SHALL
BE GLORIFIED.

**1. Furthermore**—*Greek,*
"As to what remains." Generally used towards the close of
his Epistles ([Ephesians 6:10](../../../kjv/ephesians/6/10); [Philippians 4:8](../../../kjv/philippians/4/8)).
**then**—with a view to the
*love* and *holiness* ([1 Thessalonians 3:12](../../../kjv/1-thessalonians/3/12);
[1 Thessalonians 3:13](../../../kjv/1-thessalonians/3/13)) which we have just
prayed for in your behalf, we now give you exhortation.
**beseech**—"ask"
as if it were a personal favor.
**by,** c.—rather as *Greek,*
"IN the Lord Jesus"
in communion with the Lord Jesus, as Christian ministers dealing with
Christian people [EDMUNDS].
**as ye . . . received**—when
we were with you ([1 Thessalonians 2:13](../../../kjv/1-thessalonians/2/13)).
**how**—*Greek,* the
"how," that is, *the manner.*
**walk and . . . please
God**—that is, "*and so* please God," namely, by
your walk; in contrast to the Jews who "please not God"
([1 Thessalonians 2:15](../../../kjv/1-thessalonians/2/15)). The oldest
manuscripts add a clause here, "even as also ye do walk"
(compare [1 Thessalonians 4:10](../../../kjv/1-thessalonians/4/10); [1 Thessalonians 5:11](../../../kjv/1-thessalonians/5/11)).
These words, which he was able to say of them with truth, conciliate
a favorable hearing for the precepts which follow. Also the
expression, "abound *more and more,*" implies that
there had gone before a recognition of their already in some measure
*walking so.*

**2. by the Lord Jesus**—by His
authority and direction, not by our own. He uses the strong term,
"commandments," in writing to this Church not long founded,
knowing that they would take it in a right spirit, and feeling it
desirable that they should understand he spake with divine authority.
He seldom uses the term in writing subsequently, when his authority
was established, to other churches. [1 Corinthians 7:10](../../../kjv/1-corinthians/7/10);
[1 Corinthians 11:17](../../../kjv/1-corinthians/11/17); [1 Timothy 1:5](../../../kjv/1-timothy/1/5)
([1 Thessalonians 4:18](../../../kjv/1-thessalonians/4/18), where the subject
accounts for the strong expression) are the exceptions. "The
Lord" marks His paramount authority, requiring implicit
obedience.

**3. For**—enforcing the assertion
that his "commandments" were "by (the authority of)
the Lord Jesus" ([1 Thessalonians 4:2](../../../kjv/1-thessalonians/4/2)).
Since "this is the will of God," let it be your will also.
**fornication**—not
regarded as a sin at all among the heathen, and so needing the more
to be denounced ([Acts 15:20](../../../kjv/acts/15/20)).

**4. know**—by moral self-control.
**how to possess his
vessel**—rather as *Greek,* "how to *acquire* (get
for himself) *his own* vessel," that is, that each should
have *his own wife* so as to avoid fornication ([1 Thessalonians 4:3](../../../kjv/1-thessalonians/4/3);
[1 Corinthians 7:2](../../../kjv/1-corinthians/7/2)). The emphatical position
of "his own" in the *Greek,* and the use of "vessel"
for *wife,* in [1 Peter 3:7](../../../kjv/1-peter/3/7), and
in common Jewish phraseology, and the correct translation "acquire,"
all justify this rendering.
**in sanctification**—
([Romans 6:19](../../../kjv/romans/6/19); [1 Corinthians 6:15](../../../kjv/1-corinthians/6/15);
[1 Corinthians 6:18](../../../kjv/1-corinthians/6/18)). Thus, "his own"
stands in opposition to dishonoring his brother by lusting after *his*
wife ([1 Thessalonians 4:6](../../../kjv/1-thessalonians/4/6)).
**honour**— ([1 Thessalonians 4:6](../../../kjv/1-thessalonians/4/6)) contrasted with "*dishonor* their own bodies"
([Romans 1:24](../../../kjv/romans/1/24)).

**5. in the lust**—*Greek,*
"passion"; which implies that such a one is unconsciously
the *passive* slave of lust.
**which know not God**—and
so know no better. Ignorance of true religion is the parent of
unchastity ([Ephesians 4:18](../../../kjv/ephesians/4/18); [Ephesians 4:19](../../../kjv/ephesians/4/19)).
A people's morals are like the objects of their worship ([Deuteronomy 7:26](../../../kjv/deuteronomy/7/26);
[Psalms 115:8](../../../kjv/psalms/115/8); [Romans 1:23](../../../kjv/romans/1/23);
[Romans 1:24](../../../kjv/romans/1/24)).

**6. go beyond**—transgress the
bounds of rectitude in respect to his "brother."
**defraud**—"overreach"
[ALFORD]; "take
advantage of" [EDMUNDS].
**in any matter**—rather as
*Greek,* "in *the* matter"; a decorous expression
for the matter now in question; the conjugal honor of his neighbor as
a husband, [1 Thessalonians 4:4](../../../kjv/1-thessalonians/4/4); [1 Thessalonians 4:4](../../../kjv/1-thessalonians/4/4) also confirms this view; the word "brother"
enhances the enormity of the crime. It is your *brother* whom
you wrong (compare [1 Thessalonians 4:4](../../../kjv/1-thessalonians/4/4)).
**the Lord**—the coming
Judge ([2 Thessalonians 1:7](../../../kjv/2-thessalonians/1/7); [2 Thessalonians 1:8](../../../kjv/2-thessalonians/1/8)).
**avenger**—the Righter.
**of all such**—*Greek,*
"concerning all *these things;*" in all such cases of
wrongs against a neighbor's conjugal honor.
**testified**—*Greek,*
"*constantly* testified [ALFORD].

**7. unto uncleanness**—*Greek,*
"for the purpose of."
**unto**—rather as *Greek,*
"in"; marking that "holiness" is the element in
which our calling has place; in a sphere of holiness. *Saint* is
another name for *Christian.*

**8. despiseth,** c.—*Greek,*
"setteth at naught" such engagements imposed on him in his
calling, [1 Thessalonians 4:7](../../../kjv/1-thessalonians/4/7) in relation to
his "brother," [1 Thessalonians 4:6](../../../kjv/1-thessalonians/4/6).
He who doth so, "sets at naught not man (as for instance his
brother), but God" ([Psalms 51:4](../../../kjv/psalms/51/4))
is used of *despising* or *rejecting* God's minister, it
may mean here, "He who despiseth" or "rejecteth"
these our ministerial precepts.
**who hath also given unto
us**—So some oldest manuscripts read, but most oldest manuscripts
read, "Who (without 'also') *giveth* (present) unto *you*"
(not "us").
**his Spirit**—*Greek,*
"His own Spirit, the *Holy* (One)"; thus emphatically
marking "holiness" ([Psalms 51:4](../../../kjv/psalms/51/4)) as the end for which the Holy (One) is being given. "Unto
you," in the *Greek,* implies that the Spirit is being
given *unto, into* (put "into" your hearts), *and
among* you (compare [1 Thessalonians 2:9](../../../kjv/1-thessalonians/2/9);
[Ephesians 4:30](../../../kjv/ephesians/4/30)). "Giveth"
implies that sanctification is not merely a work once for all
accomplished in the past, but a *present progressive* work. So
the Church of England Catechism, "*sanctifieth* (present)
all the elect people of God." "His own" implies that
as He gives you that which is essentially identical with Himself, He
expects you should become like Himself ([1 Peter 1:16](../../../kjv/1-peter/1/16);
[2 Peter 1:4](../../../kjv/2-peter/1/4)).

**9. brotherly love,** c.—referring
here to acts of brotherly kindness in relieving distressed brethren.
Some oldest manuscripts support *English Version* reading, "YE
have" others, and those the weightiest, read, "WE
have." *We* need not write, as *ye yourselves* are
taught, and that by *God:* namely, in the heart by the Holy
Spirit ([John 6:45](../../../kjv/john/6/45); [Hebrews 8:11](../../../kjv/hebrews/8/11);
[1 John 2:20](../../../kjv/1-john/2/20); [1 John 2:27](../../../kjv/1-john/2/27)).
**to love**—*Greek,*
"with a view to," or "to the end of your loving one
another." Divine teachings have their confluence in love
[BENGEL].

**10. And indeed**—*Greek,*
"For even."

**11. study to be quiet**—*Greek,*
"*make it your ambition* to be quiet, and to do *your own
business.*" In direct contrast to the world's *ambition,*
which is, "to make a great stir," and "to be
busybodies" ([2 Thessalonians 3:11](../../../kjv/2-thessalonians/3/11);
[2 Thessalonians 3:12](../../../kjv/2-thessalonians/3/12)).
**work with your own hands**—The
Thessalonian converts were, it thus seems, chiefly of the *working*
classes. Their expectation of the immediate coming of Christ led some
enthusiasts among them to neglect their daily work and be dependent
on the bounty of others. See end of [2 Thessalonians 3:12](../../../kjv/2-thessalonians/3/12). The expectation was right in so far as that the Church
should be always looking for Him; but they were wrong in making it a
ground for neglecting their daily work. The evil, as it subsequently
became worse, is more strongly reproved in [2 Thessalonians 3:12](../../../kjv/2-thessalonians/3/12).

**12. honestly**—in the *Old*
English sense, "becomingly," as becomes your Christian
profession; not bringing discredit on it in the eyes of the outer
world, as if Christianity led to sloth and poverty ([Romans 13:13](../../../kjv/romans/13/13);
[1 Peter 2:12](../../../kjv/1-peter/2/12)).
**them . . . without**—outside
the Christian Church ([Mark 4:11](../../../kjv/mark/4/11)).
**have lack of nothing**—not
have to beg from others for the supply of your wants (compare [Mark 4:11](../../../kjv/mark/4/11)). So far from needing to beg from others, we ought to work
and get the means of supplying the need of others. Freedom from
pecuniary embarrassment is to be desired by the Christian on account
of the liberty which it bestows.

**13.** The leading topic of Paul's
preaching at Thessalonica having been the coming *kingdom* (), some perverted it into a cause for fear in respect to
friends lately deceased, as if these would be excluded from the glory
which those found alive alone should share. This error Paul here
corrects (compare [1 Thessalonians 5:10](../../../kjv/1-thessalonians/5/10)).
**I would not**—All the
oldest manuscripts and versions have "*we* would not."
My fellow labourers (Silas and Timothy) and myself desire that ye
should not be ignorant.
**them which are asleep**—The
oldest manuscripts read *present tense,* "them which are
*sleeping*"; the same as "the dead in Christ"
([1 Thessalonians 4:16](../../../kjv/1-thessalonians/4/16)), to whose bodies ([1 Thessalonians 4:16](../../../kjv/1-thessalonians/4/16), not their *souls;* [Ecclesiastes 12:7](../../../kjv/ecclesiastes/12/7);
[2 Corinthians 5:8](../../../kjv/2-corinthians/5/8)) death is a calm and holy
sleep, from which the resurrection shall waken them to glory. The
word "cemetery" means *a sleeping-place.* Observe, the
glory and chief hope of the Church are not to be realized at death,
but at the Lord's coming; one is not to anticipate the other, but all
are to be glorified together at Christ's coming ([Colossians 3:4](../../../kjv/colossians/3/4);
[Hebrews 11:40](../../../kjv/hebrews/11/40)). Death affects the
mere individual; but the coming of Jesus the whole Church; at death
our souls are invisibly and individually with the Lord; at Christ's
coming the whole Church, with all its members, in body and soul,
shall be visibly and collectively with Him. As this is offered as a
consolation to mourning relatives, *the mutual recognition of the
saints* at Christ's coming is hereby implied.
**that ye sorrow not, even as
others**—*Greek,* "the rest"; all the rest of the
world besides Christians. Not all natural *mourning* for dead
friends is forbidden: for the Lord Jesus and Paul sinlessly gave way
to it ([John 11:31](../../../kjv/john/11/31); [John 11:33](../../../kjv/john/11/33);
[John 11:35](../../../kjv/john/11/35); [Philippians 2:27](../../../kjv/philippians/2/27));
but sorrow as though there were "no hope," which indeed the
heathen had not ([Ephesians 2:12](../../../kjv/ephesians/2/12)): the
Christian *hope* here meant is that of *the resurrection.*
[Psalms 16:9](../../../kjv/psalms/16/9); [Psalms 16:11](../../../kjv/psalms/16/11);
[Psalms 17:15](../../../kjv/psalms/17/15); [Psalms 73:24](../../../kjv/psalms/73/24);
[Proverbs 14:32](../../../kjv/proverbs/14/32), show that the Old
Testament Church, though not having the hope *so bright*
([Isaiah 38:18](../../../kjv/isaiah/38/18); [Isaiah 38:19](../../../kjv/isaiah/38/19)),
yet *had* this hope. Contrast CATULLUS
[*Carmina* 5.4], "When once our brief day has set, we must
sleep one everlasting night." The sepulchral inscriptions of
heathen Thessalonica express the hopeless view taken as to those once
dead: as AESCHYLUS writes,
"Of one once dead there is no resurrection." Whatever
glimpses some heathen philosophers, had of the existence of the soul
after death, they had none whatever of the body ([Acts 17:18](../../../kjv/acts/17/18);
[Acts 17:20](../../../kjv/acts/17/20); [Acts 17:32](../../../kjv/acts/17/32)).

**14. For if**—confirmation of his
statement, [1 Thessalonians 4:13](../../../kjv/1-thessalonians/4/13), that the
removal of *ignorance* as to the sleeping believers would remove
undue grief respecting them. See [1 Thessalonians 4:13](../../../kjv/1-thessalonians/4/13), "hope." Hence it appears our *hope* rests on
our *faith* ("if we believe"). "As surely as we
all believe that Christ died and rose again (the very doctrine
specified as taught at Thessalonica, [1 Thessalonians 4:13](../../../kjv/1-thessalonians/4/13)), *so also* will God bring *those laid to sleep by
Jesus* with Him (Jesus)." (So the order and balance of the
members of the *Greek* sentence require us to translate).
Believers are laid in sleep by Jesus, and so will be brought back
from sleep with Jesus in His train when He comes. The disembodied
souls are not here spoken of; the reference is to the sleeping
*bodies.* The facts of Christ's experience are repeated in the
believer's. He died and then rose: so believers shall die and then
rise with Him. But in His case *death* is the term used, [1 Corinthians 15:3](../../../kjv/1-corinthians/15/3);
[1 Corinthians 15:6](../../../kjv/1-corinthians/15/6), c. in theirs, *sleep;*
because His death has taken for them the sting from death. The same
Hand that shall raise them is that which *laid them to sleep.*
"Laid to sleep by Jesus," answers to "dead in Christ"
([1 Thessalonians 4:16](../../../kjv/1-thessalonians/4/16)).

**15. by the word of the Lord**—*Greek,*
"in," that is, *in virtue* of a direct revelation from
the Lord to me. So [1 Kings 20:35](../../../kjv/1-kings/20/35).
This is the "mystery," a truth once hidden, now revealed,
which Paul shows ([1 Corinthians 15:51](../../../kjv/1-corinthians/15/51);
[1 Corinthians 15:52](../../../kjv/1-corinthians/15/52)).
**prevent**—that is,
"anticipate." So far were the early Christians from
regarding their departed brethren as *anticipating* them in
entering glory, that they needed to be assured that those who remain
to the coming of the Lord "will not anticipate them that are
asleep." The "we" means *whichever of us* are
alive and remain unto the coming of the Lord. The Spirit designed
that believers in each successive age should live in continued
expectation of the Lord's coming, not knowing but that *they*
should be among those found alive at His coming ([1 Corinthians 15:52](../../../kjv/1-corinthians/15/52)). It is a sad fall from this blessed hope, that *death*
is looked for by most men, rather than the coming of our Lord. Each
successive generation in its time and place represents the generation
which shall actually survive till His coming ([Matthew 25:13](../../../kjv/matthew/25/13);
[Romans 13:11](../../../kjv/romans/13/11); [1 Corinthians 15:51](../../../kjv/1-corinthians/15/51);
[James 5:9](../../../kjv/james/5/9); [1 Peter 4:5](../../../kjv/1-peter/4/5);
[1 Peter 4:6](../../../kjv/1-peter/4/6)). The Spirit subsequently
revealed by Paul that which is not inconsistent with the expectation
here taught of the Lord's coming at any time; namely, that His coming
would not be until there should be a "falling away first"
([2 Thessalonians 2:2](../../../kjv/2-thessalonians/2/2); [2 Thessalonians 2:3](../../../kjv/2-thessalonians/2/3));
but as symptoms of this soon appeared, none could say but that still
this precursory event might be realized, and so the Lord come in his
day. Each successive revelation fills in the details of the general
outline first given. So Paul subsequently, while still looking mainly
for the Lord's coming to clothe him with his body from heaven, looks
for going to be with Christ in the meanwhile ([2 Corinthians 5:1-10](../../../kjv/2-corinthians/5/1-10);
[Philippians 1:6](../../../kjv/philippians/1/6); [Philippians 1:23](../../../kjv/philippians/1/23);
[Philippians 3:20](../../../kjv/philippians/3/20); [Philippians 3:21](../../../kjv/philippians/3/21);
[Philippians 4:5](../../../kjv/philippians/4/5)). EDMUNDS
well says, The "we" is an affectionate identifying of
ourselves with our fellows of all ages, as members of the same body,
under the same Head, Christ Jesus. So [Philippians 4:5](../../../kjv/philippians/4/5), "God spake with *us* in Beth-el," that is,
with Israel. "*We* did rejoice," that is, Israel at
the Red Sea ([Psalms 66:6](../../../kjv/psalms/66/6)). Though
neither Hosea, nor David, was alive at the times referred to, yet
each identifies himself with those that were present.

**16. himself**—in all the Majesty
of His presence in person, not by deputy.
**descend**—even as He
ascended ([Acts 1:11](../../../kjv/acts/1/11)).
**with**—*Greek,*
"in," implying one concomitant circumstance attending His
appearing.
**shout**—*Greek,*
"signal shout," "war shout." Jesus is represented
as a victorious King, giving the word of command to the hosts of
heaven in His train for the last onslaught, at His final triumph over
sin, death, and Satan ([Acts 1:11](../../../kjv/acts/1/11)).
**the voice of . . .
archangel**—distinct from the "signal shout." Michael
is perhaps meant ([Judges 1:9](../../../kjv/judges/1/9);
[Revelation 12:7](../../../kjv/revelation/12/7)), to whom especially is
committed the guardianship of the people of God ([Revelation 12:7](../../../kjv/revelation/12/7)).
**trump of God**—the
trumpet blast which usually accompanies God's manifestation in glory
([Exodus 19:16](../../../kjv/exodus/19/16); [Psalms 47:5](../../../kjv/psalms/47/5));
here the last of the three accompaniments of His appearing: as the
trumpet was used to convene God's people to their solemn convocations
([Numbers 10:2](../../../kjv/numbers/10/2); [Numbers 10:10](../../../kjv/numbers/10/10);
[Numbers 31:6](../../../kjv/numbers/31/6)), so here to summon God's
elect together, preparatory to their glorification with Christ
([Psalms 50:1-5](../../../kjv/psalms/50/1-5); [Matthew 24:31](../../../kjv/matthew/24/31);
[1 Corinthians 15:52](../../../kjv/1-corinthians/15/52)).
**shall rise first**—previously
to the living being "caught up." The "first" here
has no reference to the *first* resurrection, as contrasted with
that of "the rest of the dead." That reference occurs
elsewhere ([Matthew 13:41](../../../kjv/matthew/13/41); [Matthew 13:42](../../../kjv/matthew/13/42);
[Matthew 13:50](../../../kjv/matthew/13/50); [John 5:29](../../../kjv/john/5/29);
[1 Corinthians 15:23](../../../kjv/1-corinthians/15/23); [1 Corinthians 15:24](../../../kjv/1-corinthians/15/24);
[Revelation 20:5](../../../kjv/revelation/20/5); [Revelation 20:6](../../../kjv/revelation/20/6));
it simply stands in opposition to "then," [Revelation 20:6](../../../kjv/revelation/20/6). FIRST, "the
*dead* in Christ" shall rise, THEN
the *living* shall be caught up. The Lord's people alone are
spoken of here.

**17. we which are alive . . . shall
be caught up**—after having been "changed in a moment"
([1 Corinthians 15:51](../../../kjv/1-corinthians/15/51); [1 Corinthians 15:52](../../../kjv/1-corinthians/15/52)).
Again he says, "we," recommending thus the expression to
Christians of all ages, each generation bequeathing to the succeeding
one a continually increasing obligation to look for the coming of the
Lord. [EDMUNDS].
**together with them**—all
together: the raised dead, and changed living, forming one joint
body.
**in the clouds**—*Greek,*
"in clouds." The same honor is conferred on them as on
their Lord. As He was taken in a cloud at His ascension ([1 Corinthians 15:52](../../../kjv/1-corinthians/15/52)), so at His return with clouds ([1 Corinthians 15:52](../../../kjv/1-corinthians/15/52)), they shall be caught up in clouds. The clouds are His and
their triumphal chariot ([Psalms 104:3](../../../kjv/psalms/104/3);
[Daniel 7:13](../../../kjv/daniel/7/13)). ELLICOTT
explains the *Greek,* "robed round by upbearing clouds"
[*Aids to Faith*].
**in the air**—rather,
"*into* the air"; caught up *into* the region
just above the earth, where the *meeting* (compare [Matthew 25:1](../../../kjv/matthew/25/1);
[Matthew 25:6](../../../kjv/matthew/25/6)) shall take place
between them ascending, and their Lord descending towards the earth.
Not that the air is to be the place of their *lasting abode*
with Him.
**and so shall we ever be with
the Lord**—no more parting, and no more going out (Re 3:12). His
point being established, that the dead in Christ shall be on terms of
equal advantage with those found alive at Christ's coming, he leaves
undefined here the other events foretold elsewhere (as not being
necessary to his discussion), Christ's reign on earth with His saints
([1 Corinthians 6:2](../../../kjv/1-corinthians/6/2); [1 Corinthians 6:3](../../../kjv/1-corinthians/6/3)),
the final judgment and glorification of His saints in the new heaven
and earth.

**18. comfort one another**—in
your mourning for the dead ().

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