1 Thessalonians 4:7

ημας is υμας in several minn., as in cop syrpesh; but in no uncial.

7. οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ�ʼ ἐν ἁγιασμῷ. For God did not call us for (with a view to) uncleanness, but in sanctification. A further reason (γάρ), put by way of explanation at the close, for chastity amongst Christians. That purity of life was God’s purpose for us in sending the Gospel-message, explains in part the peculiar anger with which a departure from it will be visited.

The A.V. misrenders both ἐπί and ἐν here. Ἐπί with dative may signify either on terms of or with a view to, according as the reference is subjective or objective—i.e. as the intention implied was in the mind of the called themselves, or of God who called them; the latter rendering is preferable in this connexion (cf. Galatians 5:13; Ephesians 2:10). Ἐν ἁγιασμῷ, as in 1 Thessalonians 4:4 and 2 Thessalonians 2:13, marks out “sanctification” not as the ultimate aim, nor as a gradual attainment, of the Christian life, but as its basis and ruling condition, the assumption on which God’s dealings with Christian men rest,—viz. that they are ἅγιοι, consecrated persons; cf. note on ὁ ἁγιασμὸς ὑμῶν, 1 Thessalonians 4:3. Accordingly ἐκάλεσεν bears the emphasis of the sentence (cf. 1 Thessalonians 2:12, and note; also 1 Thessalonians 1:4 and 2 Thessalonians 2:13). God’s call in the Gospel, from which the Christian status of the readers took its rise, would be frustrated by any relapse into the filthiness of heathen life.

1 Thessalonians 4:8 concludes the rehearsal of the apostolic παραγγελία on this subject by an appeal to God, such as διεμαρτυράμεθα in 1 Thessalonians 4:6 already implied (see note above):—

τοιγαροῦν ὁ�. Wherefore then the rejector is not rejecting a man, but God. The compound particle τοι-γαρ-οῦν, “collective and retrospective” (Ellicott), “introduces its conclusion with some specific emphasis or formality” (Grimm, in Lexicon), in a style suitable to the solemn language of 1 Thessalonians 4:6: Hebrews 12:1 supplies the only other example of this conjunction in the N.T.; it is common in Epictetus. Ἀθετέω (α- privative, and √ θη- of τίθημι, through ἄθετος) means to set out of position, to make void (a promise, law, or the like; see Galatians 3:15; Hebrews 10:28), to set aside, deny, in his authority or rights, a person (Mark 6:26; Luke 10:16; Jude 1:8). For the antithesis of man and God, cf. 1 Thessalonians 2:13 b; Galatians 1:10; Acts 5:4. While ἄνθρωπος is anarthrous (indefinite) in the negative clause, the articular ὁ θεός signifies the (one, actual) God; cf. Galatians 4:31, for the article.

Romanist divines (e.g. Estius), following the received Latin reading of the two last words of the verse (in nobis), quote this text in proof of the Divine sanction of ecclesiastical authority. The Apostles, however, are insisting not on their own commandment as Divine, but on God’s commandment as distinct from and immeasurably above theirs. That the “charge” of 1 Thessalonians 4:3-6 comes from God is evidenced (1) by the nature of the injunction itself, (2) by the moral purpose of the Gospel (1 Thessalonians 4:7), and (3) by the witness of the Holy Spirit given to the readers (1 Thessalonians 4:8 b):—

τὸν διδόντα τὸ πνεῦμα αὐτοῦ τὸ ἅγιον εἰς ὑμᾶς, (God) who gives His Spirit, the Holy (Spirit), to be within you. Even if εἰς ἡμᾶς were the true reading (see Textual Note, and last paragraph), this would refer not to the writers specifically or officially, but to writers and readers communicatively; cf. the 1st plural in the same connexion in Romans 8:15 f., Galatians 4:6. Lightfoot sees in the participle διδόντα an indication of “ever fresh accessions of the Holy Spirit” (cf. Galatians 3:5; 1 Corinthians 12:11); it is, perhaps, better conceived as a substantival present, like τὸν ῥυόμενον in 1 Thessalonians 1:10 or τῷ δοκιμάζοντι in 1 Thessalonians 2:4—“the giver of His Holy Spirit”; for this bestowment is God’s prerogative, and sets Him in an abiding relation of inward guidance and command toward believers: cf. Luke 11:13; John 3:34; John 7:38 f.; 2 Corinthians 1:22; 2 Corinthians 5:5; Romans 8:9; Romans 8:14 f.; Galatians 3:2; Galatians 4:6; Galatians 5:25; 2 Timothy 1:7; 1 John 3:24; 1 John 4:13. The epithet ἅγιον is emphasized by its position, in accordance with the stress thrown on holiness throughout (1 Thessalonians 4:3-4; 1 Thessalonians 4:7). (Τὸν διδόντα) εἰς ὑμᾶς means not “to you” (ὑμῖν) but “into you,” so as to enter your hearts and dwell within you: Ezekiel 37:6 (δώσω πνεῦμά μου εἰς ὑμᾶς, נָתַתִּי בָכֶם רוּחַ) probably suggested the phrase; cf. δίδωμι εἰς in Acts 19:31; Hebrews 8:10; also εἰς in Ephesians 3:16; Mark 2:1, &c. That God who called us to a pure life, puts His Spirit in us, is a consideration heightening the fear of Divine vengeance upon sins of inchastity; for they affront God’s indwelling Presence and defile “God’s temple”: cf. 1 Corinthians 3:16 f., 1 Corinthians 6:19; Ephesians 4:30. Seen in this light, uncleanness is profanity.