1 Thessalonians 4:1-2 - Homilies By T. Croskery

The practical part of the Epistle begins at this point.

I. MARK THE AFFECTIONATE MANNER OF THE APOSTLE 'S ADDRESS . "We beseech you and exhort by the Lord Jesus." He does not speak in the language of command, much less assume the air of a lord over God's heritage, but meekly and affectionately in the way of entreaty. But there was all the force of authority in the very entreaty because it was grounded in the Lord Jesus as its source and element.

II. THE IMPORTANT NATURE OF HIS REQUEST . "That according as ye received from us how ye ought to walk and please God, ye would abound yet more."

1. It is the duty of a minister to enforce moral duties as well as gospel doctrines. Scripture knows nothing of antinomianism except to condemn it. It is necessary for ministers to expound duty as well as doctrine.

2. It is possible to please God in holy walking. This does not imply that the saints' acceptance depends upon themselves, but that God is pleased with what a believer does in faith from a principle of love, in the grace of Christ, for the Divine glory. "The Lord taketh pleasure in his people." Even when our hearts condemn us, "he upbraideth not" ( James 1:5 ).

3. It is necessary to increase in godliness. "So ye would abound yet more."

III. ENFORCEMENT OF THE EXHORTATION . "For ye know what commandments we gave you by the Lord Jesus."

1. The apostle ' s position was purely ministerial, for he merely delivered what he bad received from the Lord.

2. The moral duties he enjoins are based in the gospel of Christ, which supplies the motives to a full-hearted obedience.—T.C.

1 Thessalonians 4:3 - Sanctification, a Divine Arrangement.

"For this is God's will, your sanctification." The first duty expressed is personal holiness.

I. THE NATURE OF SANCTIFICATION .

1. It implies the consecration of all our faculties and powers, both of body and mind, to God ' s service.

2. It implies personal purity in heart and life. We are to " cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God" ( 2 Corinthians 7:1 ).

II. THE GROUND OF THE EXHORTATION .

1. It is God ' s will. That ought to stimulate to exertion and encourage to prayer. "Teach me to do thy will, for thou art my God."

2. It was the design of Christ ' s death ; for he " gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works" ( Titus 2:14 ).

III. THE MEANS OF SANCTIFICATION .

1. It is by the truth. "Sanctify them by thy truth: thy Word is truth."

2. It is by his ordinances.

3. It is by his providences. ( Psalms 119:71 ; Hebrews 12:10 ; Romans 2:4 .)

4. It is, above all, by the Spirit of holiness, as its sole Author.— T.C.

1 Thessalonians 4:3 - Warning against sins of impurity.

The apostle comes at once to particulars. "That ye should abstain from fornication." Though adultery and incest were crimes among the heathen, fornication was not accounted a sin at all. Therefore we can understand the emphatic place which is assigned to this sin in the synodal letters to the Gentile Churches ( Acts 15:20-29 ), The Gentiles "walked after the flesh in the lust of uncleanness."

I. CONSIDER THE HEINOUSNESS OF THIS SIN .

1. It is a sin against God. So Joseph regarded it ( Genesis 39:9 ). The law to restrain from this sin is grounded in the reason, "For I the Lord am holy" (Le 19:2), The Divine nature which believers share through grace is quite inconsistent with "the corruption that is in the world through lust" ( 2 Peter 1:4 ). This sin is likewise inconsistent with the design of the gospel of Christ and the work of the Holy Spirit ( 2 Corinthians 7:1 ; Ephesians 4:29 , Ephesians 4:30 ).

2. It is a sin against our neighbor. This is implied in the seventh commandment.

3. It is a sin against our own bodies. ( 1 Corinthians 6:18 .) Sinners dishonor their own bodies ( Romans 1:24 ).

4. It is a sin against the soul. "Whoredom takes away the heart" ( Hosea 4:11 ).

II. CONSIDER THE FATAL CONSEQUENCES OF THIS SIN .

1. It Wastes the body. ( Job 20:11 .)

2. It wars against the soul. ( 1 Peter 2:11 .)

3. It causes shame. ( Proverbs 6:33 ; Ephesians 5:12 .)

4. It entails poverty. ( Proverbs 6:26 .)

5. It excludes from the kingdom of God. ( 1 Corinthians 6:9 , 1 Corinthians 6:10 .)—T.C.

1 Thessalonians 4:4-8 - How personal purity is to be maintained.

The sanctification which is God's will requires that "every one of you know how to possess himself of his own vessel in sanctification and honor, not in passion of lust." The vessel is not a wife, but a man's own body. If it meant a wife, it might be said that every man would be bound to marry. The wife is no doubt called the "weaker vessel," the evident meaning of the term of comparison being that the husband is also "a vessel;"

I. HOW THE BODY IS TO BE USED .

1. Negatively.

2. Positively.

(a) because it is God's workmanship, for "we are fearfully and wonderfully made;"

(b) because it is "the temple of the Holy Ghost" ( 1 Corinthians 6:19 );

(c) because it is an heir of the resurrection;

(d) because it is, and ought to be, like the believer himself, "a vessel unto honor, sanctified and meet for the Master's use," for the body has much to do in the economy of grace.

II. DISSUASIVES AGAINST PERSONAL IMPURITY .

1. The knowledge of God received by the Christian ought to guard us against it. The apostle here attributes Gentile impurity to ignorance of God. "Even as the Gentiles who know not God." The world by wisdom knew not God, was alienated from the life of God, and thus sunk into moral disorder. The apostle shows in the first chapter of Romans how God, as a righteous retribution, gave over the idolatrous Gentiles to all sorts of moral dishonor.

2. Another dissuasive is the regard we ought to have for a brother ' s family honor. "That no man go beyond and defraud his brother in this matter." A breach upon family honor is a far worse offence than any breach upon property. The stain is indelibly deeper.

3. Another dissuasive is the Divine vengeance. For "the Lord is the Avenger concerning all these things." If the vengeance does not reach men in this world, it will in the next, where they will have their portion in the lake that burneth with fire and brimstone. They shall "not inherit the kingdom of God" ( 1 Corinthians 6:9 ).

4. The nature of the Divine call is another dissuasive. For "God did not call you for uncleanness, but in sanctification." They had received "a holy calling," a "high calling;" and though "called unto liberty," they were "created unto good works." They were "called to be saints;" for God says, "Be ye holy, for I am holy."

5. Another dissuasive is that the sin involves a despisal of God, who has given us his Holy Spirit that we may attain to sanctification. "He therefore that despiseth, despiseth not man but God, who hath also given unto us his Holy Spirit." God has ordered all our family relations, and any dishonor done to them involves a contempt of his authority. We have in this passage God—Father, Son, and Holy Spirit—interested in man's salvation and holiness.—T.C.

1 Thessalonians 4:9 , 1 Thessalonians 4:10 - Inculcation of brotherly love.

The apostle next reminds the Thessalonians of the duty of abounding in brotherly love.

I. THE NATURE OF THIS LOVE .

1. It is the affection of those who are children of the same Father. ( Galatians 4:26 .) Members of the same "household of faith" ( Galatians 6:10 ). "Every one that loveth him that begat loveth him also that is begotten of him' ( 1 John 5:1 ).

2. It is a practical love. "Not in word only, bat in deed and in truth" ( 1 John 3:18 ). It showed itself in "labors of love," add especially through the whole of Macedonia.

3. It was a duty thoroughly understood by believers, because they were "taught of God to love one another" in both Testaments.

4. It was the test of regeneration. ( 1 John 3:14 .)

5. It was a token of discipleship. ( John 13:35 .)

6. It was essential to the growth of the Church. ( Ephesians 4:16 .)

II. THE MOTIVES TO THIS LOVE .

1. The command of Christ . ( John 13:34 .)

2. The example of Christ. ( Ephesians 5:2 .)

3. The glory of Christ in the world is promoted by it . ( John 13:35 .)

4. It will be a powerful means towards the world's conversion ( John 7:21 .)

III. THE MANIFESTATION OF THIS LOVE .

1. In bearing one another's burdens ( Galatians 6:2 ). The Thessalonians several years afterwards showed this spirit, as we see by 2 Corinthians 8:1 , 2 Corinthians 8:2 , toward the Churches of Macedonia.

2. "In honor preferring one another" ( Romans 12:10 ).

3. "Forbearing one another, and forgiving one another" ( Colossians 3:13 ).

4. "Not suffering sin upon a brother" (Le 19:17).—T.C.

1 Thessalonians 4:11 , 1 Thessalonians 4:12 - Inculcation of the duty of quiet and honest industry.

"And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you."

I. A WARNING AGAINST THREE INCONSISTENT AND UNPROFITABLE MODES OF LIFE .

1. They were to guard against a spirit of restlessness. "That ye study to be quiet." There had, perhaps, arisen an unsettlement of mind on account of their belief in the nearness of Christ's advent, as well as some uneasiness on account of the fate of their deceased brethren. It led to a desultoriness of life little effective for any good end. The apostle, therefore, counsels sedateness and calmness. We ought to live "a quiet and peaceable life in all godliness and honesty" ( 1 Timothy 2:2 ).

2. They were to guard against a meddling and pragmatical spirit. "Do your own business." Love naturally inclines us to "look not on our own things, but also on the things of others" ( Philippians 2:4 ), but it must not prompt either to the neglect of our own business or to undue interference with that of others. We must not be "busybodies in other men's matters."

3. They were to guard against idleness. "Work with your own hands." The converts probably belonged mostly to the artisan class. The belief in the nearness of the advent had unhinged their minds, and led them to neglect the duties of their secular calling. Industry is a commanded duty. "Let every man abide in the same calling wherein he was called" ( 1 Corinthians 7:20 ). The Thessalonians needed to be reminded of it, for he had occasion to speak of it in his first visit. Idleness has peculiar temptations.

II. MOTIVES TO THE DISCHARGE OF THESE DUTIES . "That ye may walk honestly toward them that are without, and that ye may have need of nothing."

1. We are to have consideration to the opinion of those without. They may misjudge us, yet their judgments may be often true. We must not repel them by our inconsistencies of conduct. We must give "none occasion to the adversary to speak reproachfully" ( 1 Timothy 5:14 ).

2. We are to provide a supply for our own wants,

Christianity is above all things a self-respecting religion, and has the promise even "of the life that now is." Mendicancy is essentially degrading.—T.C.

1 Thessalonians 4:13 - Sorrow for the dead.

The apostle next refers to the share of the Christian dead in the coming of Christ, respecting which some misapprehensions seem to have existed at Thessalonica.

I. THE DEATH OF FRIENDS IS A CAUSE OF DEEP SORROW TO SURVIVORS . Such sorrow is instinctive, and is not forbidden by the gospel: for "Jesus wept" at the grave of Lazarus, and the friends of Stephen "made great lamentation over him." True religion does not destroy, but restrains, natural affections.

II. THERE IS A DIFFERENCE BETWEEN CHRISTIAN AND HEATHEN SORROW . That of the heathen is extravagant, because there is "no hope" in the death of their relatives. It is " the sorrow of the world," which is utterly uncheered by hope. The sorrow of the Christian is sober, and chastened by the hope of the gospel.

III. THE CAUSE OF THESSALONIAN SORROW .

1. It was not that there was a denial or doubt of the resurrection from the dead, such as existed at Corinth.

2. Nor was it that the resurrection was regarded as past already, according to the heresy of Hymenaeus and Philetus.

3. But it was that it was feared the Christian dead would not be raised to share with the living in the coming glories of the advent.

IV. THE RESURRECTION HAS CHANGED DEATH INTO A SLEEP . "Those that are asleep."

1. There is nothing in the word to justify the idea of the soul ' s unconsciousness in the period between death and resurrection.

2. Sleep implies an awaking. This will occur at the resurrection. Thus the hope of the Church is the hope of the resurrection.

V. THE IMPORTANCE OF EXACT KNOWLEDGE RESPECTING THE FUTURE DESTINY OF THE SAINTS . "I would not have you ignorant." Ignorance of the truth mars our spiritual comfort.—T.C.

1 Thessalonians 4:14 , 1 Thessalonians 4:15 - Reasons against sorrow for the dead.

The apostle gives several reasons why the Thessalonians ought not to sorrow for their dead.

I. THE FUNDAMENTAL REASON IS THE DEATH AND RESURRECTION OF CHRIST . "If we believe that Jesus died and rose again." These are the primary facts of Christianity. They are inseparably linked together, for the resurrection was the crown of the redeeming sacrifice; for if he was delivered for our offences, he was raised again for our justification. Deny either or both, we "are yet in our sins."

II. THE SECOND REASON IS , WHEN CHRIST COMES AGAIN FROM THE FATHER 'S RIGHT HAND , HE WILL BRING WITH HIM THE SLEEPING SAINTS . "Even so them also who sleep in Jesus will God bring with him."

1. The dead saints sleep in Jesus. They arc associated with him both in life and in death. They "die in the Lord;" "they are present with the Lord."

2. They will accompany Jesus at his second coming. This includes

III. THE THIRD REASON IS THAT THE LIVING SAINTS WILL NOT PRECEDE THE DEAD SAINTS AT THE COMING OF CHRIST . "For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not precede them which are asleep." This fact would effectively dissipate their sorrow for their departed friends.

1. It is a fact wade known by special revelation. Such revelations were frequently made to the apostle, as in the case of his special mission field ( Acts 22:18-21 ), the position of Gentile saints ( Ephesians 3:3 ), the Lord's Supper ( 1 Corinthians 11:23 ), and the reality and proofs of Christ's resurrection ( 1 Corinthians 15:3 ).

2. It is a fact that does not imply either the nearness of the second advent, or the apostle ' s own share as a living man in its glories. He says, "We which are alive and remain to the coming of Christ;" he merely identifies the living believers of the last age with himself, as if he said, "Those of us Christians who may be alive at the advent." He could not have believed that he would not die before the advent, for

3. It is a fact that the living saints will not get the start of the dead saints in the coming of the Lord. This is his express revelation from the Lord. "The dead in Christ shall rise first," or before the living are changed ( 1 Corinthians 15:1-58 .). The Thessalonians need not, therefore, sorrow for their departed friends, neither be afraid themselves to die.—T.C.

1 Thessalonians 4:16-18 - The order of events at the second advent.

The apostle justifies his statement by a fuller revelation of the truth. He sets forth the order of events.

I. THE DESCENT OF THE LORD FROM HEAVEN . "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God."

1. It will be a descent of our personal Lord. "No phantom, no providential substitute, no vicarious spirit;" the same Person that ascended is he that will descend

2. It will be a descent with awe-inspiring accompaniments.

II. THE RESURRECTION OF THE DEAD SAINTS . "And the dead in Christ shall rise first." There is no allusion to the resurrection of the wicked. The apostle is concerned at present with the destinies and glories of a single class. So far from the sainted dead being overlooked, the priority of resurrection is to belong to them.

III. THE CHANGE OF THE LIVING SAINTS . This wonderful transformation is here rather implied than asserted. "For we shall not all die, but we shall be changed" ( 1 Corinthians 15:51 ).

IV. THE SIMULTANEOUS ASSUMPTION OF BOTH CLASSES OF SAINTS . "Then we which are alive and remain shall be caught up together with them to meet the Lord in the air."

1. As one united band, the saints, in spiritualized bodies, will be caught up in clouds—those "clouds which are his chariot"—just as he himself ascended "in a cloud," and "a cloud received him out of their sight" ( Acts 1:9 ). The new bodies of believers will be able to pass with ease through the air.

2. The saints will then " meet the Lord in the air " — not in heaven as he leaves it, nor in earth as he approaches it, but between heaven and earth. The apostle does not say whether they will at once descend to earth and return with him to heaven. He is silent upon the question of the judgment or the entry into final glory.

V. THE PERPETUAL RESIDENCE OF THE SAINTS WITH THE LORD . "And so shall we ever be with the Lord."

1. It will be a meeting without a parting. The intercourse begun will have an endless duration. Believers shall "go no more out."

2. It implies an intimate fellowship with the Lord.

3. It will be the fulfillment of our Lord ' s prayer : "That they also whom thou hast given me be with me where I am, that they may behold my glory" ( John 17:24 ).

VI. THE CONSOLATORY INFLUENCE OF ALL THESE TRUTHS . "Wherefore comfort one another with these words." Chase away your sorrow; the dead are not lost or forgotten; they shall share in the glories of the advent. There was surely deep and lasting consolation in such truths.—T.C.