1 Thessalonians 4:3-7

CRITICAL AND EXPLANATORY NOTES

1 Thessalonians 4:4. How to possess his vessel.—R.V. “to possess himself of his own vessel.” With the long list of names in view of those who interpret “vessel” as meaning “body,” it is almost daring to hint at another meaning. The list, however, is strong of those who regard the expression as a figurative designation for a wife, and 1 Peter 3:7 decides us.

1 Thessalonians 4:5. Not in the lust of concupiscence.—R.V. “not in the passion of lust.” “The word passion signifies not so much a violent feeling as an overpowering feeling, one to which a man so yields himself that he is borne along by evil as if he were its passive instrument; he has lost the dignity of self-rule, and is the slave of his lower appetites” (Findlay).

1 Thessalonians 4:6. That no man go beyond and defraud.—R.V. “transgress, and wrong.” “More exactly, that none overreach and take advantage of his brother in the matter. ‘The matter’ of the last two verses.… The apostle sets the wrong in the strongest light: it is to cheat one’s brother, and that in what touches most nearly the sanctities of life” (Ibid.). The Lord is the avenger.—The heathen deities, so far as they were anything, were oftener patterns than avengers of such things, and they who made them were only too like them.

MAIN HOMILETICS OF THE PARAGRAPH.— 1 Thessalonians 4:3

Distinctive Features of a True Sanctification.

It is comparatively easy for some minds to grasp the broad outlines of a grand undertaking, but they fail in working out the details. It is a fatal defect, and involves the ruin of the whole scheme. The peculiar genius of minds like these is to deal with things in the mass; but they have not the ability or the patience to master a numerous and complicated series of minute particulars. They are more theoretical than practical; they are strong in the concrete, but feeble in the abstract faculty. So it is possible to form a bold conception of some great, leading Christian virtue, to expatiate on its exquisite beauty, to exalt in grandiose terms its supernatural dignity, and to enforce with magisterial importance its superlative necessity, but all the while to be lamentably deficient in practical attention to the thousand and one little details which, in every-day life, constitute the essence of the virtue. Sanctification is an aspect of the Christian life, facile and seductive in theory, but difficult and commonplace in practice. It is the essence and perfection of the Christian life, and is attained, not by some magical feat of the mental powers, but by patient plodding, stern conflicts, and hard-won moral victories. It is the sublime but little understood science of living aright, in the sight of God and man. Secretary Walsingham, in writing to Lord Burleigh, said: “We have lived long enough to our country, to our fortunes, and to our sovereign; it is high time that we began to live for ourselves and for our God.” In the above verses are portrayed the distinctive feature of a true sanctification. Observe:—
I. A true sanctification consists in the maintenance of a personal chastity.—

1. This involves an abstinence from gross sensual indulgence. “That you should abstain from fornication” (1 Thessalonians 4:3). A word that designates, not only the actual transgression known by that name, but all the sinful lusts of the flesh. This vice is a prolific source of many other vices. It is like the fabled Hydra, or many-headed snake, of which it is said that when one head was cut off another grew in its place. Fornication is the root of extravagance, drunkenness, disease, poverty, profanity, murder, and irreparable infamy. It is a sin the most bewitching, the most prevalent, the most fatal in its tendencies, and against which the most terrible vengeance of Heaven has been declared. It brought the flood on the world of the ungodly, fire and brimstone upon Sodom, pestilence upon the Israelites, and destruction upon the nations of antiquity. Prior to Christianity it was hardly regarded as a vice. The apostolic teaching revealed its enormity, denounced it with righteous indignation, and supplied the spiritual weapon by which it is to be slain.

2. Involves a rigid maintenance of bodily purity.—“That every one of you should know how to possess his vessel in sanctification and honour” (1 Thessalonians 4:4). The vessel of the body is the temple of the Holy Ghost, and whatever would defile or disgrace that sacred shrine must be carefully avoided. The apostle seems to imply there is a kind of art in chastity which all should practise. “That every one of you should know”—should have skill—the power of self-control. Christianity is the science of sciences, the art of living well, and no small skill is necessary in regulating the exercise of the Christian virtues. To possess—to rule the body in purity, keep a diligent guard upon the senses (Job 31:1; Proverbs 23:33; Genesis 39:6), avoid the company of the sensual; be temperate; be industrious; continue instant in prayer.

3. Involves a masterly restraint upon the passionate outgoings of evil desire.—“Not in the lust of concupiscence; not in the passion of lust; even as the Gentiles which know not God” (1 Thessalonians 4:5). Ignorance is the origin of unchastity; and the apostle shows to what extent of wickedness man may go who knows not God. An old writer says, “Ignorance is a master, a mother-sin; pull it, thou pullest all sin.” Concupiscence is the rudimentary stage of evil desire; unchecked, it spreads through the soul, inflames the passions, and rises into an ungovernable tempest of lust. Evil must be restrained in its earliest manifestation, banished from the region of thought. The longer it is harboured, the more powerful it becomes.

“We are not worst at once—the course of evil
Begins so slowly and from such slight source,
An infant’s hand might stem its breach with clay;
But let the stream get deeper, and philosophy shall strive in vain
To turn the headlong current.”

II. A true sanctification consists in the universal exercise of strict justice.—

1. That no violation of justice is allowable. “That no man go beyond or defraud his brother in any matter” (1 Thessalonians 4:6). The prohibition extends not only to acts of unchastity, but to all the transactions of life. The value of a commodity is governed by its use, its relation to the immediate wants of man. In nature that which has life and sense is more excellent than an inanimate creature; in this view an insect is superior to a diamond. But with regard to use, a loaf of bread is of more value than a thousand insects. Justice requires there should be a fair proportion between a thing and its price. To exact a price which is beyond the worth of the commodity sold, or to give a sum which is below its due value, is to overreach on the part of either the seller or the buyer. The commercial world of the present day might ponder with advantage the lessons to be learnt from the practice of an ancient Christian simplicity. The man who begins a course of dishonesty by defrauding a stranger will soon reach the point of cheating his dearest brother and chuckle at his unjust success.

2. That every violation of justice will be certainly punished.—“Because that the Lord is the avenger of all such, as we also have forewarned you and testified” (1 Thessalonians 4:6). The rogue will not always triumph; and his ill-gotten gains may be the instruments of his curse. An all-seeing Eye watches all his sinuous trickeries, and an unseen Hand rests on all his covetous accumulations, and by-and-by the blow of vengeance will be swift and terrible. The successful robber is apt to lull himself into a false security; he has escaped disaster so often and so long that he begins to fancy his villainy may be continued with impunity. But their “judgment lingereth not, and their damnation slumbereth not,” for “the Lord is the avenger of all such” (see Proverbs 22:22; Proverbs 22:10). Not that we are to act honestly from the fear of punishment; but while striving to act rightly from love to God and a lofty sense of duty, it is also salutary to remember that vengeance belongeth unto the Lord, and He will recompense. Where human justice fails, the divine vengeance will supply the deficiency, that injustice may not escape unpunished.

III. That a true sanctification recognises the supreme authority of the divine call.—“For God hath not called us unto uncleanness, but unto holiness” (1 Thessalonians 4:7). A holy life gives no licence to sin. Everything is in favour of holiness—the caller is holy (1 Peter 1:15), the instrument holy (John 17:17), and the Spirit, the immediate worker, is the fountain of all holiness. Religion is a holy calling, because it leads to holiness; and though it finds us not holy, yet it makes us so. They answer not their calling who commit any manner of sin. Unmercifulness, cruelty, fornication, and uncleanness are not of God. In every temptation to evil remember the divine calling.

Lessons.—A true sanctification—

1. Provides for the chastity of the whole man.

2. Governs all the transactions of daily life.

3. Responds to the highest call of God.

GERM NOTES ON THE VERSES

1 Thessalonians 4:6. Reason for Conscientiousness.—A man was once asked why he was so very particular to give good measure—over good—and he replied: “God has given me but one journey through this world, and when I am gone I cannot return to correct mistakes.”

Respect for Conscientiousness.—Dr. Arnold, of Rugby, once remarked respecting one of his pupils who was in the habit of attending to all his duties conscientiously and faithfully, “I could stand hat in hand to that boy.”

1 Thessalonians 4:7. Christian Holiness.

I. The nature of holiness.—Conformity to the nature and will of God. Not to be confounded with virtue.

II. The origin of holiness.—It is immediately connected with regeneration. No holiness in man previous to this.

III. The progress of holiness.—The seed, the tree. The dawn, the day. The child, the man.

IV. The objects of holiness.—In reference to God, to the moral law, to duty, to sin.

V. The influence of holiness.—“There is an energy of moral suasion in a good man’s life passing the highest efforts of the orator’s genius. The seen but silent beauty of holiness speaks more eloquently of God and duty than the tongues of men and angels.”—G. Brooks.