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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
С IV главы начинается часть увещательная. Апостол, указав глухо в III:10, на usterhmata в вере Ф., о которых Тимофей сообщил ему, переходит теперь к детальному обсуждению этих недостатков "To loipon" - показывает, что вся суть послания дана в I-III гл. содержащих апологию отношений Ап. Павла к Ф-ским христианам. С IV гл. начинается дополнение к первым трем. Usterhmata q. касались глав. образом двух предметов - христианской морали (IV:1-12), и второго пришествия Христа (IV:13; V:11). Конец послания занять краткими, но глубоко содержательными афоризмами, касающимися и общей жизни церкви, и личного поведения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle gives earnest exhortations to abound in holiness, with a caution against uncleanness, enforced with several arguments, ver. 1-8. He then mentions the great duties of brotherly love, and quietness with industry in our callings, ver. 9-12. And concludes with comforting those who mourned for their relations and friends that died in the Lord, ver. 13-18.
Adam Clarke: Commentary on the Bible - 1831
The apostle exhorts them to attend to the directions which he had already given them, that they might know how to walk and please God, Th1 4:1, Th1 4:2. Gives them exhortations concerning continence, chastity, and matrimonial fidelity, Th1 4:3-8. Speaks concerning their love to each other, and love to the Churches of Christ; and exhorts them to continue and increase in it, Th1 4:9, Th1 4:10. Counsels them to observe an inoffensive conduct, to mind their own affairs, to do their own business, and to live honestly, Th1 4:11, Th1 4:12. Not to sorrow for the dead, as persons who have no hope of a resurrection; because to Christians the resurrection of Christ is a proof of the resurrection of his followers, Th1 4:13, Th1 4:14. Gives a short but awful description of the appearing of Christ to judge the world, Th1 4:15.
Albert Barnes: Notes on the Bible - 1834
4:0: This chapter, properly, comprises two parts: First, various practical exhortations, Th1 4:1-12; and secondly, suggestions designed to console those who have been bereaved; Th1 4:13-18
The first part embraces the following topics:
(1) An exhortation to increase and abound in the Christian virtues which they had already manifested; Th1 4:1-2.
(2) a particular exhortation on the subject of sanctification Th1 4:3-8, in which two points are specified, probably as illustrations of the general subject, and embracing those in regard to which they were exposed to special danger. The first was fornication, the other was fraud.
(3) an exhortation to brotherly love; Th1 4:9-10.
(4) an exhortation to quiet industry, and to honesty in their dealings. particularly with those who were Christians; Th1 4:11-12.
The second part is designed to comfort the Thessalonians who had been bereaved; Th1 4:13-18. Some of their number had died. They appear to have been beloved members of the church, and dear friends of those to whom the apostle wrote. To console them he brings into view the doctrine of the second coming of the Saviour, and the truth that they would be raised up to live with him for ever. He reminds them that those who had died were "asleep" - reposing in a gentle slumber, as if they were to be awakened again Th1 4:13; that they should not sorrow as they did who have no hope Th1 4:13; that if they believed that Jesus died and rose again, they ought to believe that God would raise up all those who sleep in Jesus Th1 4:14; that in the last day they would rise before the living should be changed, and that the living would not be taken up to heaven and leave their departed friends in their graves Th1 4:15-16, and that both the living and the dead would be raised up to heaven and would be foRev_er with the Lord Th1 4:17. With this prospect, they had every ground of comfort which they could desire, and they should sustain each other in their trials by this bright hope; Th1 4:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Th1 4:1, He exhorts them to go forward in all manner of godliness; Th1 4:6, to live holily and justly; Th1 4:9, to love one another; Th1 4:11, and quietly to follow their own business; Th1 4:13, and last of all, to sorrow moderately for the dead; Th1 4:17, And unto this last exhortation is annexed a brief description of the resurrection, and second coming of Christ to judgment.
1 Thessalonians 4:1
Geneva 1599
Furthermore (1) then we beseech you, brethren, and exhort [you] by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, [so] ye would (a) abound more and more.
(1) Various exhortations, the foundation of which is this, to be mindful of those things which they have heard from the apostle.
(a) That you labour to excel more and more, and daily surpass yourselves.
John Gill
INTRODUCTION TO 1 THESSALONIANS 4
In this chapter the apostle proceeds to exhort in general to the performance of good works, particularly to purity of life, to brotherly love, to quietness, diligence, and industry in the several callings of life, and not to mourn in an excessive and immoderate manner for deceased friends; which leads him to say some things concerning the second coming of Christ, and the resurrection of the dead. The general exhortation to holiness is in Th1 4:1 which is pressed in a way of entreaty for the sake of Christ; and the duties urged to were the commandments of Christ, and which the apostles had given them, and they had received, and were well acquainted with; and besides, a walk according to these commands was well pleasing to God, and sanctification in general was his will: and in particular the apostle exhorts to abstain from fornication, and all uncleanness; since it is a dishonouring the body of man; acting the part of the ignorant Gentiles that know not God; a defrauding another man, as is uncleanness with another man's wife; the vengeance of God will light on such; it is contrary to that calling with which the saints are called, that being to holiness, and not uncleanness; and to despise this exhortation, is casting contempt, not upon man, but God himself, Th1 4:4. Brotherly love is the next thing exhorted to, which seemed needless to write about, since, in regeneration, these saints were taught to exercise it, and had exercised it towards all the brethren throughout Macedonia, though it was necessary to exhort them to abound more and more in it, Th1 4:9 and to study peace and quietness, and be industrious in their business, that so they might live an honest life among their carnal neighbours, and not be in want of anything from them, Th1 4:11 and whereas some of them had lost some of their dear friends and relations by death, and were ready to exceed due bounds in their sorrow for them, he dehorts from such immoderate sorrow, as being like that of those that had no hope of a resurrection from the dead; whereas, seeing it was an article of their faith, that Christ was risen from the dead, they might assure themselves that those that sleep in him shall be brought along with him when he shall appear a second time, Th1 4:13 which will not be prevented by those that are alive when Christ comes; for as they will be changed, the dead in Christ will be raised at his coming; which coming of his will be in person, from heaven, with a shout, the voice of the archangel, and trump of God; and then both shall be caught up together to meet him in the air, and be for ever with him; and therefore they had no need to sorrow as others, since they should meet again, and never part more, and with which words they should comfort one another under their present loss, Th1 4:15.
John Wesley
More and more - It is not enough to have faith, even so as to please God, unless we abound more and more therein.
Robert Jamieson, A. R. Fausset and David Brown
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. (1Th. 4:1-18)
Furthermore--Greek, "As to what remains." Generally used towards the close of his Epistles (Eph 6:10; Phil 4:8).
then--with a view to the love and holiness (Th1 3:12-13) 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 (Th1 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" (Th1 2:15). The oldest manuscripts add a clause here, "even as also ye do walk" (compare Th1 4:10; Th1 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.
4:14:1: Այսուհետեւ ե՛ղբարք՝ աղաչեմ զձեզ, եւ մխիթարեմ ՚ի Քրիստոս Յիսուս. զի որպէս ընկալարուք ՚ի մէնջ, թէ ո՞րպէս պարտ իցէ ձեզ գնալ՝ եւ հաճո՛յ լինել Աստուծոյ. որպէս եւ գնա՛յք իսկ, զի եւ՛ս քան զեւս յաւելուցուք ՚ի նոյն[4584]։ [4584] Ոմանք. Աղաչեմք զձեզ եւ մխիթարեմք... եթէ որպէս... որպէս եւ գնայքդ։
1 Ուրեմն, եղբայրնե՛ր, աղաչում ենք ձեզ եւ յորդորում Քրիստոս Յիսուսով, որ ինչպէս սովորեցիք մեզնից, այնպէս ընթանաք եւ հաճելի լինէք Աստծուն. եւ այդպէս էլ ընթանում էք, որպէսզի աւելի ու աւելի առաջ գնաք նոյն բանի մէջ:
1 Ալ հիմա, եղբա՛յրներ, ձեզի կ’աղաչենք ու կը յորդորենք ձեզ Տէր Յիսուսով, որ ինչպէս մեզմէ սորվեցաք այնպէս քալէք ու Աստուծոյ հաճոյ ըլլաք, ա՛լ աւելի յառաջանաք անոր մէջ։
Այսուհետեւ, եղբարք, աղաչեմք զձեզ եւ մխիթարեմք [11]ի Քրիստոս Յիսուս``, զի որպէս ընկալարուք ի մէնջ, թէ ո՛րպէս պարտ իցէ ձեզ գնալ եւ հաճոյ լինել Աստուծոյ. որպէս եւ գնայքդ իսկ, զի եւս քան զեւս յաւելուցուք ի նոյն:

4:1: Այսուհետեւ ե՛ղբարք՝ աղաչեմ զձեզ, եւ մխիթարեմ ՚ի Քրիստոս Յիսուս. զի որպէս ընկալարուք ՚ի մէնջ, թէ ո՞րպէս պարտ իցէ ձեզ գնալ՝ եւ հաճո՛յ լինել Աստուծոյ. որպէս եւ գնա՛յք իսկ, զի եւ՛ս քան զեւս յաւելուցուք ՚ի նոյն[4584]։
[4584] Ոմանք. Աղաչեմք զձեզ եւ մխիթարեմք... եթէ որպէս... որպէս եւ գնայքդ։
1 Ուրեմն, եղբայրնե՛ր, աղաչում ենք ձեզ եւ յորդորում Քրիստոս Յիսուսով, որ ինչպէս սովորեցիք մեզնից, այնպէս ընթանաք եւ հաճելի լինէք Աստծուն. եւ այդպէս էլ ընթանում էք, որպէսզի աւելի ու աւելի առաջ գնաք նոյն բանի մէջ:
1 Ալ հիմա, եղբա՛յրներ, ձեզի կ’աղաչենք ու կը յորդորենք ձեզ Տէր Յիսուսով, որ ինչպէս մեզմէ սորվեցաք այնպէս քալէք ու Աստուծոյ հաճոյ ըլլաք, ա՛լ աւելի յառաջանաք անոր մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
4:11: За сим, братия, просим и умоляем вас Христом Иисусом, чтобы вы, приняв от нас, как должно вам поступать и угождать Богу, более в том преуспевали,
4:1  λοιπὸν οὗν, ἀδελφοί, ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦμεν ἐν κυρίῳ ἰησοῦ, ἵνα καθὼς παρελάβετε παρ᾽ ἡμῶν τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν θεῶ, καθὼς καὶ περιπατεῖτε, ἵνα περισσεύητε μᾶλλον.
4:1. Λοιπόν, (To-remaindered," ἀδελφοί , ( Brethrened ,"ἐρωτῶμεν (we-entreat-unto) ὑμᾶς (to-ye) καὶ (and) παρακαλοῦμεν (we-call-beside-unto) ἐν (in) κυρίῳ (unto-Authority-belonged) Ἰησοῦ, (unto-an-Iesous,"[ἵνα] "[so]"καθὼς (down-as) παρελάβετε (ye-had-taken-beside) παρ' (beside) ἡμῶν (of-us) τὸ (to-the-one) πῶς (unto-whither) δεῖ (it-bindeth) ὑμᾶς (to-ye) περιπατεῖν (to-tread-about-unto) καὶ (and) ἀρέσκειν (to-please) θεῷ, (unto-a-Deity,"καθὼς (down-as) καὶ (and) περιπατεῖτε,-- (ye-tread-about-unto,"ἵνα (so) περισσεύητε (ye-might-about-of) μᾶλλον. (more-such)
4:1. de cetero ergo fratres rogamus vos et obsecramus in Domino Iesu ut quemadmodum accepistis a nobis quomodo vos oporteat ambulare et placere Deo sicut et ambulatis ut abundetis magisFor the rest therefore, brethren, pray and beseech you in the Lord Jesus that, as you have received from us, how you ought to walk and to please God, so also you would walk, that you may abound the more.
1. Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk,— that ye abound more and more.
Furthermore then we beseech you, brethren, and exhort [you] by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, [so] ye would abound more and more:

1: За сим, братия, просим и умоляем вас Христом Иисусом, чтобы вы, приняв от нас, как должно вам поступать и угождать Богу, более в том преуспевали,
4:1  λοιπὸν οὗν, ἀδελφοί, ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦμεν ἐν κυρίῳ ἰησοῦ, ἵνα καθὼς παρελάβετε παρ᾽ ἡμῶν τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν θεῶ, καθὼς καὶ περιπατεῖτε, ἵνα περισσεύητε μᾶλλον.
4:1. de cetero ergo fratres rogamus vos et obsecramus in Domino Iesu ut quemadmodum accepistis a nobis quomodo vos oporteat ambulare et placere Deo sicut et ambulatis ut abundetis magis
For the rest therefore, brethren, pray and beseech you in the Lord Jesus that, as you have received from us, how you ought to walk and to please God, so also you would walk, that you may abound the more.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Ап. указывает здесь основу своих erwtwmen kai parakaloumen - они зиждутся на основе божественного авторитета Христа (en Kurif Ihsoϋ), признаваемого и Ф-ми. Как служитель Христа, во имя Его, и исполняя Его повеление, обращается Ап. к своим последователям в Ф. с настойчивым, проникновенным и авторитетным увещанием, чтобы они, получили от него указание на то, как должно угождать Богу, преуспевали в этом более и более. Dei здесь указывает на моральную необходимость. "Areskan Qef - главная у Ап. Павла, и вообще библейская концепция истинной жизни для человека, в которой объединяются и религия, и мораль, как они возникают из личных отношений верующего к Богу" (Zindlay op. с. 81). Но Апостол напоминает, что все это увещание зиждется на том, что уже известно им, и что было передано им, как повеления Господни, раскрытые им во имя Его (dia - указывает на имя и авторитет И. Христа, как на санкцию их).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Exhortations to Holiness; Caution against Impurity.A. D. 51.
1 Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. 2 For ye know what commandments we gave you by the Lord Jesus. 3 For this is the will of God, even your sanctification, that ye should abstain from fornication: 4 That every one of you should know how to possess his vessel in sanctification and honour; 5 Not in the lust of concupiscence, even as the Gentiles which know not God: 6 That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified. 7 For God hath not called us unto uncleanness, but unto holiness. 8 He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.

Here we have,

I. An exhortation to abound in holiness, to abound more and more in that which is good, v. 1, 2. We may observe,

1. The manner in which the exhortation is given--very affectionately. The apostle entreats them as brethren; he calls them so, and loved them as such. Because his love to them was very great, he exhorts them very earnestly: We beseech and exhort you. The apostle was unwilling to take any denial, and therefore repeats his exhortation again and again.

2. The matter of his exhortation--that they would abound more and more in holy walking, or excel in those things that are good, in good works. Their faith was justly famed abroad, and they were already examples to other churches: yet the apostle would have them yet further to excel others, and to make further progress in holiness. Note, (1.) Those who most excel others fall short of perfection. The very best of us should forget those things which are behind, and reach forth unto those things which are before. (2.) It is not enough that we abide in the faith of the gospel, but we must abound in the work of faith. We must not only persevere to the end, but we should grow better, and walk more evenly and closely with God.

3. The arguments with which the apostle enforces his exhortation. (1.) They had been informed of their duty. They knew their Master's will, and could not plead ignorance as an excuse. Now as faith, so knowledge, is dead without practice. They had received of those who had converted them to Christianity, or been taught of them, how they ought to walk. Observe, The design of the gospel is to teach men not only what they should believe, but also how they ought to live; not so much to fill men's minds with notions as to regulate their temper and behaviour. The apostle taught them how to walk, not how to talk. To talk well without living well will never bring us to heaven: for the character of those who are in Christ Jesus is this: They walk not after the flesh, but after the Spirit. (2.) Another argument is that the apostle taught and exhorted them in the name, or by the authority, of the Lord Jesus Christ. He was Christ's minister and ambassador, declaring to them what was the will and command of the Lord Jesus. (3.) Another argument is this. Herein they would please God. Holy walking is most pleasing to the holy God, who is glorious in holiness. This ought to be the aim and ambition of every Christian, to please God and to be accepted of him. We should not be men-pleasers, nor flesh-pleasers, but should walk so as to please God. (4.) The rule according to which they ought to walk and act--the commandments they had given them by the Lord Jesus Christ, which were the commandments of the Lord Jesus Christ himself, because given by authority and direction from him and such as were agreeable to his will. The apostles of our Lord Jesus Christ were only commissioned by him to teach men to observe all things whatsoever he had commanded them, Matt. xxviii. 20. Though they had great authority from Christ, yet that was to teach men what Christ had commanded, not to give forth commandments of their own. They did not act as lords over God's heritage (1 Pet. v. 3), nor should any do so that pretend to be their successors. The apostle could appeal to the Thessalonians, who knew what commandments he gave them, that they were no other than what he had received from the Lord Jesus.

II. A caution against uncleanness, this being a sin directly contrary to sanctification, or that holy walking to which he so earnestly exhorts them. This caution is expressed, and also enforced by many arguments,

1. It is expressed in these words: That you should abstain from fornication (v. 3), by which we are to understand all uncleanness whatsoever, either in a married or unmarried state. Adultery is of course included, though fornication is particularly mentioned. And other sorts of uncleanness are also forbidden, of which it is a shame even to speak, though they are done by too many in secret. All that is contrary to chastity in heart, speech, and behaviour, is contrary to the command of God in the decalogue, and contrary to that holiness which the gospel requires.

2. There are several arguments to enforce this caution. As, (1.) This branch of sanctification in particular is the will of God, v. 3. It is the will of God in general that we should be holy, because he that called us is holy, and because we are chosen unto salvation through the sanctification of the Spirit; and not only does God require holiness in the heart, but also purity in our bodies, and that we should cleanse ourselves from all filthiness both of flesh and spirit, 2 Cor. vii. 1. Whenever the body is, as it ought to be, devoted to God, and dedicated and set apart for him, it should be kept clean and pure for his service; and, as chastity is one branch of our sanctification, so this is one thing which God commands in his law, and what his grace effects in all true believers. (2.) This will be greatly for our honour: so much is plainly implied, v. 4. Whereas the contrary will be a great dishonour. And his reproach shall not be wiped away, Prov. vi. 33. The body is here called the vessel of the soul, which dwells therein (so 1 Sam. xxi. 5), and it must be kept pure from defiling lusts. Every one should be careful in this matter, as he values his own honour and will not be contemptible on this account, that his inferior appetites and passions gain not the ascendant, tyrannizing over his reason and conscience, and enslaving the superior faculties of his soul. What can be more dishonourable than for a rational soul to be enslaved by bodily affections and brutal appetites? (3.) To indulge the lust of concupiscence is to live and act like heathens? Even as the Gentiles who know not God, v. 5. The Gentiles, and especially the Grecians, were commonly guilty of some sins of uncleanness which were not so evidently forbidden by the light of nature. But they did not know God, nor his mind and will, so well as Christians know, and should know, this his will, namely our sanctification in this branch of it. It is not so much to be wondered at, therefore, if the Gentiles indulge their fleshly appetites and lusts; but Christians should not walk as unconverted Gentiles, in lasciviousness, lusts, excess of wine, revellings, banquetings, &c. (1 Pet. iv. 3), because those who are in Christ have crucified the flesh with its affections and lusts. (4.) The sin of uncleanness, especially adultery, is a great piece of injustice that God will be the avenger of; so we may understand those words, That no man go beyond or defraud his brother (v. 6), in any matter--en to pragmati, in this matter of which the apostle is speaking in the preceding and following verses, namely, the sin of uncleanness. Some understand these words as a further warning and caution against injustice and oppression, all fraud and deceit in our dealings with men, which are certainly criminal, and contrary to the gospel. And Christians should not impose upon the ignorance and necessity of those they deal with, and so go beyond them, nor should they by equivocations or lying arts defraud them; and although this may be practised by some and lie long undiscovered, and so go unpunished among men, yet the righteous God will render a recompence. But the meaning may rather be to show the injustice and wrong that in many cases are done by the sin of uncleanness. Not only are fornication and other acts of uncleanness sins against his own body who commits them (1 Cor. vi. 18), not only are they very injurious to the sinner himself both in soul and body, but sometimes they are very injurious, and no less than defrauding, acts of injustice to others, particularly to those who are joined together in the marriage covenant and to their posterity. And, as this sin is of such a heinous nature, so it follows that God will be the avenger of it. Whoremongers and adulterers God will judge, Heb. xiii. 4. This the apostle had forewarned and testified by his gospel, which, as it contained exceedingly great and precious promises, so also it revealed from heaven the wrath of God against all ungodliness and unrighteousness among men, Rom. i. 18. (5.) The sin of uncleanness is contrary to the nature and design of our Christian calling: For God hath called us not unto uncleanness, but unto holiness, v. 7. The law of God forbids all impurity, and the gospel requires the greatest purity; it calls us from uncleanness unto holiness. (6.) The contempt therefore of God's law and gospel is the contempt of God himself: He that despises despises God, not man only. Some might possibly make light of the precepts of purity and holiness, because they heard them from men like themselves; but the apostle lets them know that they were God's commands, and to violate them was no less than to despise God. He adds, God hath given Christians his Spirit, intimating that all sorts of uncleanness do in an especial manner grieve the Holy Spirit, and will provoke him to withdraw from us; and also the Holy Spirit is given unto us to arm us against these sins, and to help us to mortify these deeds of the body, that we may live, Rom. viii. 13.
Adam Clarke: Commentary on the Bible - 1831
4:1: We beseech you, brethren, and exhort - We give you proper instructions in heavenly things, and request you to attend to our advice. The apostle used the most pressing entreaties; for he had a strong and affectionate desire that this Church should excel in all righteousness and true holiness.
Please God more and more - God sets no bounds to the communications of his grace and Spirit to them that are faithful. And as there are no bounds to the graces, so there should be none to the exercise of those graces. No man can ever feel that he loves God too much, or that he loves man too much for God's sake.
Albert Barnes: Notes on the Bible - 1834
4:1: Furthermore then - Τὸ λοιπὸν To loipon. "As to what remains." That is, all that remains is to offer these exhortations; see the Co2 13:11 note; Gal 6:17 note; Eph 6:10 note; Phi 4:8 note. The phrase is a formula appropriate to the end of an argument or discourse.
We beseech you - Margin, "request." The Greek is, "we ask you" - ἐρωτῶμεν erō tō men. It is not as strong a word as that which follows.
And exhort you - Marg, "beseech." This is the word which is commonly used to denote earnest exhortation. The use of these words here implies that Paul regarded the subject as of great importance. He might have commanded them - but kind exhortation usually accomplishes more than a command,
By the Lord Jesus - In his name and by his authority.
That as ye have received of us - As you were taught by us. Paul doubtless had given them repeated instructions as to their duty as Christians.
How ye ought to walk - That is, how ye ought to live. Life is often represented as a journey; Rom 6:4; Rom 8:1; Co1 5:7; Gal 6:16, Eph 4:1.
So ye would abound more and more - "That is, follow the directions which they had received more and more fully." Abbott.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: we: Th1 2:11; Rom 12:1; Co2 6:1, Co2 10:1; Eph 4:1; Plm 1:9, Plm 1:10; Heb 13:22
we beseech: or, we request
exhort: or, beseech.
by the: Th1 4:2; Eph 4:20; Th2 2:1; Ti1 5:21, Ti1 6:13, Ti1 6:14; Ti2 4:1
ye have: Th1 4:11, Th1 4:12; Act 20:27; Co1 11:23, Co1 15:1; Phi 1:27; Col 2:6; Th2 3:10-12
ye ought: Th1 2:12
to please: Rom 8:8, Rom 12:2; Eph 5:17; Col 1:10; Heb 11:6, Heb 13:16; Jo1 3:22
so ye: Th1 4:10; Job 17:9; Psa 92:14; Pro 4:18; Joh 15:2; Co1 15:58; Phi 1:9, Phi 3:14; Th2 1:3; Pe2 1:5-10, Pe2 3:18
1 Thessalonians 4:2
John Gill
Furthermore then we beseech you, brethren,.... Or request of you in the most kind and tender manner, from real and hearty love and affection for you, and with a view to your good, and the glory of God:
and exhort you: or beseech and entreat you. The apostle does not lay his commands upon them as he might have done, and sometimes does, but endeavours to work upon them by way of entreaty, and which he doubtless thought the most effectual method to win upon them, and gain them; for some minds are more easily wrought upon by entreaty than by authority: and this he does in the most moving and powerful manner, even
by the Lord Jesus; or "in the Lord Jesus"; in his name and stead, as personating him, and as though he did beseech and entreat them by him, and his fellow ministers; or for his sake, intimating, that if they had any regard to him, any value for his name, if that had any weight with them, or they had any concern for his honour and interest, then he begs their attention to the following exhortation; or by the Lord Jesus, by all that is in him, or done for them by him; in whom they were chosen, by whom they were redeemed, in whom they were made new creatures, to whose image they were to be conformed, whose followers they professed to be, whose Gospel they embraced, and by whose name they were called.
That as ye have received of us how ye ought to walk, and to please God. The walk of believers is twofold, either internal or external. Their internal walk is by faith, which is the going out of the soul by faith to Christ for every supply of grace. Their external walk is not as it was before conversion, according to the course of this world, or as other Gentiles walk, but in a holy religious life and conversation; and this requires spiritual life, strength and direction from Christ; for neither dead men, nor, if alive, yet weak, can walk; nor is it in a spiritual man, that walketh to direct his steps; and such a walk also denotes continuance, in well doing, and a progression or going on in it, and supposes ways to walk in. Christ, he is the chief and principal way, and there are other paths which regard him, or relate and lead unto him; as the way of truth, the path of ordinances, and of religious worship, both public and private, and the ways of righteousness, holiness, and good works: the manner in which saints are to walk is as Christ himself walked, after the Spirit, and not after the flesh, according to the rule of the word, which is the standard of faith and practice, with prudence, wisdom, circumspection, and worthy of God, and of that calling wherein they are called: and of such a walk there is a necessity; it "ought", it must be both on the account of God, it being his will, and for his glory, and the contrary would show great ingratitude to him; and on the account of the saints themselves, to adorn them, and their profession, and preserve them from shame and disgrace, to show their faith, and demonstrate their calling and election to others; and likewise on account of others, partly for the winning of some, by recommending in this way the Gospel to them, and partly for the bringing of others to shame and silence, who falsely accuse their good conversation. Now when the apostle, and those that were with him, were at Thessalonica, they gave these saints directions and instructions about their walk and conversation, to order it in such a manner as might "please God"; which is not to be understood of rendering their persons acceptable to God hereby, for the saints' acceptance with God is only in Christ the beloved; nor of their gaining the love and favour of God by such means, for the love of God is from everlasting, and is free, and sovereign, and does not arise from, or depend upon the holiness and obedience of men; or of making peace with God by such a walk, for peace is only made by the blood of Christ; but of doing those things, and in such a way God approves of: unregenerate men cannot please God, nor anything they do, because they are destitute of the Spirit of God, and are without Christ, and his grace and have not faith in him, without which it is impossible to please God; but what a believer does in faith, from a principle of love, in the name and strength of Christ, and to the glory of God, is approved of by God, and is acceptable to him through Christ, and for his sake; and there are many things of this kind, as prayer, praise, acts of beneficence to the poor, and indeed every good work and holy action: and inasmuch as they had been thus taught and instructed how to behave and conduct in their outward walk and conversation, they are entreated and exhorted to go on and abound in the work of the Lord:
so ye would abound more and more: that is, be more and more in the exercise of every grace, and in the discharge of every duty, making advances in holiness of life, and perfecting it in the fear of God. Beza's ancient copy, and another manuscript, as also the Alexandrian copy, and some others, add between the preceding, and this last clause, "as ye also walk"; and so the Vulgate Latin and Ethiopic versions seem to have read; commending them for their present and past walk and conversation, in order to persuade and encourage them to go forward.
4:24:2: Եւ գիտէ՛ք՝ թէ որպիսի պատուիրանս տուաք ձեզ ՚ի Տէր Յիսուս[4585]։ [4585] Օրինակ մի. Որպէս պատուիրանս առաք ձեզ։
2 Եւ գիտէք, թէ ինչպիսի պատուէրներ տուեցինք ձեզ Տէր Յիսուսով.
2 Քանզի գիտէք թէ ի՛նչ պատուէրներ տուինք ձեզի Տէր Յիսուսով։
Եւ գիտէք թէ որպիսի պատուիրանս տուաք ձեզ ի Տէր Յիսուս:

4:2: Եւ գիտէ՛ք՝ թէ որպիսի պատուիրանս տուաք ձեզ ՚ի Տէր Յիսուս[4585]։
[4585] Օրինակ մի. Որպէս պատուիրանս առաք ձեզ։
2 Եւ գիտէք, թէ ինչպիսի պատուէրներ տուեցինք ձեզ Տէր Յիսուսով.
2 Քանզի գիտէք թէ ի՛նչ պատուէրներ տուինք ձեզի Տէր Յիսուսով։
zohrab-1805▾ eastern-1994▾ western am▾
4:22: ибо вы знаете, какие мы дали вам заповеди от Господа Иисуса.
4:2  οἴδατε γὰρ τίνας παραγγελίας ἐδώκαμεν ὑμῖν διὰ τοῦ κυρίου ἰησοῦ.
4:2. οἴδατε (Ye-had-come-to-see) γὰρ (therefore) τίνας (to-what-ones) παραγγελίας (to-messagings-beside-unto) ἐδώκαμεν (we-gave) ὑμῖν (unto-ye) διὰ (through) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ. (of-an-Iesous)
4:2. scitis enim quae praecepta dederimus vobis per Dominum IesumFor you know what precepts I have given to you by the Lord Jesus.
2. For ye know what charge we gave you through the Lord Jesus.
For ye know what commandments we gave you by the Lord Jesus:

2: ибо вы знаете, какие мы дали вам заповеди от Господа Иисуса.
4:2  οἴδατε γὰρ τίνας παραγγελίας ἐδώκαμεν ὑμῖν διὰ τοῦ κυρίου ἰησοῦ.
4:2. scitis enim quae praecepta dederimus vobis per Dominum Iesum
For you know what precepts I have given to you by the Lord Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
4:2: Ye know what commandments we gave you - This refers to his instructions while he was among them; and to instructions on particular subjects, which he does not recapitulate, but only hints at.
Albert Barnes: Notes on the Bible - 1834
4:2: For ye know what commandments - It was but a short time since Paul was with them, and they could not but recollect the rules of living which he had laid down.
By the Lord Jesus - By the authority of the Lord Jesus. Some of those rules, or commandments, the apostle refers to, probably, in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: Eze 3:17; Mat 28:20; Co1 9:21; Th2 3:6, Th2 3:10
1 Thessalonians 4:3
John Gill
For ye know what commandments we gave you,.... When among them; such as those of faith and love, the ordinances of the Gospel, baptism, and the Lord's supper, and all such as relate to the worship and service of God, to the discipline of Christ's house, to their behaviour one towards another, and their conduct in the world: and which were delivered to them, not as from themselves, and by their own authority, but
by the Lord Jesus; in his name, and by his authority, and as ordered by him; for their commission ran to teach men all things, whatsoever Christ commanded: now since they knew what these commandments were, and whose they were, and the obligation they lay under to regard them, the apostle makes use of it as a reason or argument to engage them to obedience to them; for he that knows his Lord's will, and does it not, shall be beaten with many stripes, Lk 12:47.
Robert Jamieson, A. R. Fausset and David Brown
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. 1Cor 7:10; 1Cor 11:17; and Ti1 1:5 (Th1 4:18, where the subject accounts for the strong expression) are the exceptions. "The Lord" marks His paramount authority, requiring implicit obedience.
4:34:3: Զի ա՛յս են կամք Աստուծոյ, սրբութի՛ւն ձեր. ՚ի բա՛ց լինել ձեզ ՚ի պոռնկութենէ[4586], [4586] Ոմանք. Կամքն Աստուծոյ՝ սրբութիւնն ձեր։ Օրինակ մի. Ձեզ ՚ի յամենայն պոռնկութենէ։
3 որովհետեւ Աստծու կամքը ա՛յս է. որ դուք սուրբ լինէք, հեռու մնաք պոռնկութիւնից.
3 Վասն զի Աստուած կը կամենայ որ դուք սուրբ ըլլաք, ետ կենաք պոռնկութենէ.
Զի այս են կամք Աստուծոյ` սրբութիւն ձեր, ի բաց լինել ձեզ ի պոռնկութենէ:

4:3: Զի ա՛յս են կամք Աստուծոյ, սրբութի՛ւն ձեր. ՚ի բա՛ց լինել ձեզ ՚ի պոռնկութենէ[4586],
[4586] Ոմանք. Կամքն Աստուծոյ՝ սրբութիւնն ձեր։ Օրինակ մի. Ձեզ ՚ի յամենայն պոռնկութենէ։
3 որովհետեւ Աստծու կամքը ա՛յս է. որ դուք սուրբ լինէք, հեռու մնաք պոռնկութիւնից.
3 Վասն զի Աստուած կը կամենայ որ դուք սուրբ ըլլաք, ետ կենաք պոռնկութենէ.
zohrab-1805▾ eastern-1994▾ western am▾
4:33: Ибо воля Божия есть освящение ваше, чтобы вы воздерживались от блуда;
4:3  τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας,
4:3. Τοῦτο (The-one-this) γάρ (therefore) ἐστιν (it-be) θέλημα (a-determining-to) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ὁ (the-one) ἁγιασμὸς (a-hallow-belonging-of) ὑμῶν, (of-ye," ἀπέχεσθαι ( to-hold-off ) ὑμᾶς (to-ye) ἀπὸ (off) τῆς (of-the-one) πορνείας, (of-a-harloting-of,"
4:3. haec est enim voluntas Dei sanctificatio vestraFor this is the will of God, your sanctification:
3. For this is the will of God, your sanctification, that ye abstain from fornication;
For this is the will of God, [even] your sanctification, that ye should abstain from fornication:

3: Ибо воля Божия есть освящение ваше, чтобы вы воздерживались от блуда;
4:3  τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας,
4:3. haec est enim voluntas Dei sanctificatio vestra
For this is the will of God, your sanctification:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-8: Здесь Ап. касается самого больного места в нравственной жизни Ф-ких христиан, сведения о которой он получил через Тимофея. Недавно обращенные Ф-цы не могли сразу порвать связи с своим прошлым, когда многое считалось безразличным, особенно, в области половой жизни. Апостол вновь здесь напоминает Ф. постановление Иерусалимского собора: "храните себе самех от блуда", ибо "воля Божия", уже освятившая их, требует от них совершенной чистоты. Отсюда - необходимо, чтобы каждый умел (eidenai - знать, как результат навыка, "ибо чистота не мимолетный пульс, но упражнение, навык" - Lightfoot) "to eautou skeuoV ktasqai" - "соблюдать свой сосуд" в святости и чести" (русс. пер.). Здесь главное затруднение возникает от того, как понимать слово skeuoV. Возможны два понимания; по одному - skeuoV - это наше тело, по другому - это метафорическое выражение, употребленное здесь вместо слова "жена". Второе толкование защищают Феодор Мопсуетский и Блаж. Августин (suum vas possidere, hoc est, uxorem suam в с. jul. Pelag. IV:10) и многие современные комментаторы. Название жены "сосудом" не есть нечто неожиданное (хотя 1Пет. III:7: сюда не имеет отношения); оно встречается у раввинических писателей; а глагол ktasqai в значении "жениться" - употребляется у LXX (Руфь IV:10: и др.). Если принять это толкование, то мысль будет отчасти та же, что и в 1Кор.VII:2, хотя с иным несколько оттенком. "Хотя со стороны отрицательной porneia воспрещается, со стороны положительной одинаково ясно внушаются чистота и святость в отношении к заповеди Божией, данной в Быт I:28" (Ellicott Thessalonians, стр. 53). Но против этого толкования можно указать на два соображения: а) слово skeuoV в этом смысле нигде не встречается в Н. 3. ; и б) если бы Ап. воспользовался этим выражением, мы были бы вправе приписать ему крайне низкий и чувственный взгляд и на женщину и на брак. Лучше, поэтому, остановиться на первом толковании, принятом у Тертуллиана (Caro... vas vocatar apud Apostolam, quamjubet in honori tractare - De resurrectione carnis. 16), Златоуста, Феодорита и др. Название тела сосудом встречается еще в древности - так, напр., у Лукреция в его De rerum natura, III:440: "corpus, qaod vas quasi constitit ejus"... Есть такое употребление выражения и у самого Ап. Павла во 2Кор. IV:7, и встречается у мужей Апостольских, напр., у Ап. Варнавы в его послании, гл. VII, "to skeuoV tou pneumatoV", трудность заключается лишь в глаголе ktasqai, который в данном случае нужно будет перевести словом "обладать", "хранить", каковой смысл этот глагол имеет лишь в прош. сов. kekthsqai. "Но если судить по данным из папирусов, то, по-видимому, можно думать, что по крайней мере в обычной разговорной речи это значение уже не было связано исключительно с прош. врем. " (Milligan, op. с. 49: стр.). "Не в страсти похотения" - когда похоть приобретает характер не вне стоящего обольщения, а внутри действующей страсти, внутреннего соуслаждения греху, принципа, властвующего над внутренним человеком (Рим VI:12). "Как и язычники, не знающие Бога" - разврат языческого мира, по мысли Ап. Павла обязан своим существованием неведению истинного Бога. "Св. Павел ничего не знает о распространенном (но поверхностном) разделении между религиею и моралью. Он смотрит на последние как на нечто неразделимое" (Lightfoot, op. с. 56). Ст. 6: продолжает разъяснять мысль ст. 3-4. Ст. 3-4: запрещает pornia, ст. 6: указывает на крайнюю предосудительность moiceia. Так по поводу этого стиха Св. Златоуст говорит: "entauqa peri moiceiaV fhsin; anwterw de kai peri porneiaV pashV" (Migne, Series Graeca, tom. 62, стр. 424). Понимать этот стих в смысле запрещения лихоимства и корыстолюбия не позволяет, во первых, контекст речи, и особенно ст. 7, и, во вторых, выражение to pragmati ("в вещи" - по слав. ; по русс: "ни в чем"), которое, будучи с членом, прямо указывает на предмет, о котором теперь идет речь - т. е. на грехи плотской похоти. Ст. 7: ярко указывает на то, почему Ф. должны удерживаться от блуда и прелюбодеяния: они призваны Богом не к нечистоте, а к святости. Последняя должна быть всепроникающей атмосферой, в которой должна расти и протекать жизнь христианина. Отвергающий это состояние отвергает Бога, давшего ему залог освящения - Св. Духа. "Этот дар Духа, как бы так говорит Ап., ставит вас в совершенно иное отношение к Богу, чем то, в котором вы были прежде. Этот дар - свидетельство в ваших душах против нечистоты. Этот дар - знак, что Бог освятил вас для Себя, но он и залог отмщения, если вы оскверните то, что уже не принадлежит вам, а Богу" (по Lightfoot'у, op. с. стр. 58). Сравни 1Кор.III:16.
Adam Clarke: Commentary on the Bible - 1831
4:3: This is the will of God, even your sanctification - God has called you to holiness; he requires that you should be holy; for without holiness none can see the Lord. This is the general calling, but in it many particulars are included. Some of these he proceeds to mention; and it is very likely that these had been points on which he gave them particular instructions while among them.
That ye should abstain from fornication - The word πορνεια, as we have seen in other places, includes all sorts of uncleanness; and it was probably this consideration that induced several MSS., some versions and fathers, to add here πασης, all. Directions of this kind were peculiarly necessary among the Greeks, and indeed heathens in general, who were strongly addicted to such vices.
Albert Barnes: Notes on the Bible - 1834
4:3: For this is the will of God, even your sanctification - It is the will or command of God that you should be holy. This does not refer to the purpose or decree of God, and does not mean that he intended to make them holy - but it means that it was his command that they should be holy. It was also true that it was agreeable to the divine will or purpose that they should be holy, and that he meant to use such an influence as to secure this; but this is not the truth taught here. This text, therefore, should not be brought as a proof that God intends to make his people holy, or that they are sanctified. It is a proof only that he requires holiness. The word here rendered "sanctification" - ἁγιασμὸς hagiasmos - is not used in the Greek classics, but is several times found in the New Testament. It is rendered holiness, Rom 6:19, Rom 6:22; Th1 4:7; Ti1 2:15; Heb 12:14; and sanctification, Co1 1:30; Th1 4:3-4; Th2 2:13, and Pe1 1:2; see the Rom 6:19 note; Co1 1:30 note. It means here "purity of life," and particularly abstinence from those vices which debase and degrade the soul Sanctification consists in two things:
(1) in "ceasing to do evil;" and,
(2) in "learning to do well." Or in other words, the first work of sanctification is in overcoming the propensities to evil in our nature, and checking and subduing the unholy habits which we had formed before we became Christians; the second part of the work consists in cultivating the positive principles of holiness in the soul.
That ye should abstain from fornication - A vice which was freely indulged among the pagan, and to which, from that fact, and from their own former habits, they were particularly exposed. On the fact that they were thus exposed, and on the reasons for these solemn commands on the subject, see the Act 15:20 note, and Co1 6:18 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: this: Th1 5:18; Psa 40:8, Psa 143:10; Mat 7:21, Mat 12:50; Mar 3:35; Joh 4:34, Joh 7:17; Rom 12:2; Eph 5:17, Eph 6:6; Col 1:9, Col 4:12; Heb 10:36, Heb 13:21; Pe1 4:2; Jo1 2:17
your: Th1 4:4, Th1 5:23; Joh 17:17-19; Act 20:32, Act 26:18; Rom 6:22 *Gr: Co1 1:30, Co1 6:11; Eph 5:26, Eph 5:27; Th2 2:13; Tit 2:14; Pe1 1:2
that: Mat 15:19; Act 15:20, Act 15:29; Rom 1:29; Co1 5:9-11, Co1 6:9, Co1 6:10, Co1 6:13-18, Co1 7:2; Co2 12:21; Gal 5:19; Eph 5:3-5; Col 3:5; Heb 12:16, Heb 13:4; Rev 21:8, Rev 22:15 *Gr.
1 Thessalonians 4:4
Geneva 1599
(2) For this is the will of God, [even] your (b) sanctification, that ye should abstain from fornication:
(2) This is the sum of those things which he delivered to them, to dedicate themselves wholly to God. And he plainly condemns all filthiness through lust, because it is altogether contrary to the will of God.
(b) See (Jn 17:17).
John Gill
For this is the will of God, even your sanctification,.... Which is another reason to enforce the above exhortation. "Sanctification" is internal or external. Internal sanctification is the work of the Spirit of God, and is a principle of spiritual life in the soul, a divine and spiritual light in the understanding, a flexion of the will to the will of God, and a settlement of the affections on divine things, and is an implantation of every grace in the heart. External sanctification arises from this, and lies in holiness of life and conversation; and is what is chiefly designed, as appears both by what goes before, and follows after: and this is "the will of God"; the will of his purpose and decree; for in the same decree that he wills the salvation of any by Jesus Christ, he also wills their sanctification in heart and life, and here and hereafter: and this is his approving will, or what is well pleasing in his sight, being agreeable to his nature, and divine perfections, particularly his holiness, in which he is glorious; and it is his will of command, and what he requires in his law, which is holy, just, and good, and perfectly agrees with the sound doctrine of the Gospel, and the revelation of his will in both.
That ye should abstain from fornication: which is particularly mentioned, abstinence from it being a branch of external holiness; and because that this sin was common among the Gentiles, and not esteemed a sin by them; as also to observe to these Christians, that as simple fornication was not to be allowed of, much less other acts of uncleanness, as adultery, incest, sodomy, and the like, which were iniquities that greatly prevailed among the Heathens. The Syriac version renders it, "from all fornication"; on this subject the apostle enlarges in some following verses.
John Wesley
Sanctification - Entire holiness of heart and life: particular branches of it are subjoined. That ye abstain from fornication - A beautiful transition from sanctification to a single branch of the contrary; and this shows that nothing is so seemingly distant, or below our thoughts, but we have need to guard against it.
Robert Jamieson, A. R. Fausset and David Brown
For--enforcing the assertion that his "commandments" were "by (the authority of) the Lord Jesus" (Th1 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).
4:44:4: գիտե՛լ իւրաքանչիւրումեք ՚ի ձէնջ զիւր աման ստանալ սրբութեամբ եւ պատուով[4587]. [4587] Ոմանք. Գիտել իւրաքանչիւրոք ՚ի։
4 ձեզնից իւրաքանչիւր ոք գիտենայ իր մարմինը պահել սրբութեամբ ու պատուով
4 Ձեզմէ ամէն մէկը գիտնայ իր մարմինը սրբութիւնով ու պատուով պահել.
գիտել իւրաքանչիւր ումեք ի ձէնջ զիւր աման ստանալ սրբութեամբ եւ պատուով:

4:4: գիտե՛լ իւրաքանչիւրումեք ՚ի ձէնջ զիւր աման ստանալ սրբութեամբ եւ պատուով[4587].
[4587] Ոմանք. Գիտել իւրաքանչիւրոք ՚ի։
4 ձեզնից իւրաքանչիւր ոք գիտենայ իր մարմինը պահել սրբութեամբ ու պատուով
4 Ձեզմէ ամէն մէկը գիտնայ իր մարմինը սրբութիւնով ու պատուով պահել.
zohrab-1805▾ eastern-1994▾ western am▾
4:44: чтобы каждый из вас умел соблюдать свой сосуд в святости и чести,
4:4  εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῶ καὶ τιμῇ,
4:4. εἰδέναι (to-have-had-come-to-see) ἕκαστον (to-each) ὑμῶν (of-ye) τὸ (to-the-one) ἑαυτοῦ (of-self) σκεῦος (to-an-equipment) κτᾶσθαι ( to-possess-unto ) ἐν (in) ἁγιασμῷ (unto-a-hallow-belonging-of) καὶ (and) τιμῇ, (unto-a-valuation,"
4:4. ut abstineatis vos a fornicatione ut sciat unusquisque vestrum suum vas possidere in sanctificatione et honoreThat you should abstain from fornication: That every one of you should know how to possess his vessel in sanctification and honour,
4. that each one of you know how to possess himself of his own vessel in sanctification and honour,
That every one of you should know how to possess his vessel in sanctification and honour:

4: чтобы каждый из вас умел соблюдать свой сосуд в святости и чести,
4:4  εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῶ καὶ τιμῇ,
4:4. ut abstineatis vos a fornicatione ut sciat unusquisque vestrum suum vas possidere in sanctificatione et honore
That you should abstain from fornication: That every one of you should know how to possess his vessel in sanctification and honour,
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Adam Clarke: Commentary on the Bible - 1831
4:4: How to possess his vessel - Let every man use his wife for the purpose alone for which God created her, and instituted marriage. The word σκευοςanswers to the Hebrew כלי keli, which, though it signifies vessel in general, has several other meanings. That the rabbins frequently express wife by it, Schoettgen largely proves; and to me it appears very probable that the apostle uses it in that sense here. St. Peter calls the wife the weaker Vessel, Pe1 3:7. Others think that the body is meant, which is the vessel in which the soul dwells. In this sense St. Paul uses it, Co2 4:7 : We have this treasure in earthen Vessels; and in this sense it is used by both Greek and Roman authors. There is a third sense which interpreters have put on the word, which I forbear to name. The general sense is plain; purity and continency are most obviously intended, whether the word be understood as referring to the wife or the husband, as the following verse sufficiently proves.
Albert Barnes: Notes on the Bible - 1834
4:4: That every one of you should know how to possess his vessel - The word "vessel" here (σκεῦος skeuos), probably refers to the body. When it is so used, it is either because the body is frail and feeble, like an earthen vessel, easily broken Co2 4:7, or because it is that which contains the soul, or in which the soul is lodged. Lucret. Lib. iii. 441. The word vessel also (Greek σκεῦος skeuos) was used by the latter Hebrews to denote a wife, as the vessel of her husband. Schoettg. Hor. Heb. p. 827. Compare Wetstein in loc. Many, as Augustine, Wetstein, Schoettgen, Koppe, Robinson (Lex.), and others, have supposed that this is the reference here; compare Pe1 3:7. The word body, however, accords more naturally with the usual signification of the word, and as the apostle was giving directions to the whole church, embracing both sexes, it is hardly probable that he confined his direction to those who had wives. It was the duty of females, and of the unmarried among the males, as well as of married men, to observe this command. The injunction then is, that we should preserve the body pure; see the notes on Co1 6:18-20.
In sanctification and honour - Should not debase or pollute it; that is, that we should honor it as a noble work of God, to be employed for pure purposes; notes, Co1 6:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: should: Rom 6:19, Rom 12:1; Co1 6:15, Co1 6:18-20
his: Sa1 21:5; Act 9:15; Rom 9:21-23; Ti2 2:20, Ti2 2:21; Pe1 3:7
honour: Phi 4:8; Heb 13:4
1 Thessalonians 4:5
Geneva 1599
(3) That every one of you should know how to possess his vessel in sanctification and honour;
(3) Another reason, because it defiles the body.
John Gill
That everyone of you should know how to possess his vessel,.... By which may be meant, either a man's wife, or his body, and it is not very easy to determine which, for the Jews call both by this name. Sometimes they call (p) a woman which the gloss says is a "vessel" unfinished. It is reported (q), that when R. Eleazar died, Rabbenu Hakkadosh would have married his widow, and she would not, because she was , "a vessel of holiness", greater than he. Moreover, it is said (r), that
"he that forces (a young woman) must drink "in his own vessel" how drink in his own vessel? though she be lame, though she be blind, and though she is stricken with ulcers.''
The commentators (s) on the passage add,
"in the vessel which he has chosen; that is to say, whether he will or not, he must marry her;''
see Prov 5:15. And again, they sometimes call a man's wife his tent: hence that saving (t),
"wtva ala wlha Nya "there is no tent but his wife", as it is said, Deut 5:30, go, say to them, get you into your tents again.''
And certain it is, that the woman is called the "weaker vessel" in 1Pet 3:7, between which passage and this there seems to be some agreement. The same metaphor of a "vessel" is made use of in both; and as there, honour to be given to the weaker vessel, so here, a man's vessel is to be possessed in honour; and as there, husbands are to dwell with their wives according to knowledge so here, knowledge is required to a man's possessing his vessel aright. Now for a man to possess his vessel in this sense, is to enjoy his wife, and to use that power he has over her in a becoming manner; see 1Cor 7:4, and which is here directed to "in sanctification and honour"; that is, in a chaste and honourable way; for marriage is honourable when the bed is kept undefiled; and which may be defiled, not only by taking another into it, and which is not possessing the wife in sanctification and honour, it is the reverse, for it is a breaking through the rules of chastity and honour; but it may even be defiled with a man's own wife, by using her in an unnatural way, or by any unlawful copulation with her; for so to do is to use her in an unholy, unchaste, wicked, and dishonourable manner; whereas possessing of her according to the order and course of nature, is by the Jews, in agreement with the apostle, called (u), , "a man's sanctifying himself", and is chaste, and honourable. And it may be observed, that the Jews use the same phrase concerning conjugal embraces as the apostle does here. One of their canons runs thus (w):
"though a man's wife is free for him at all times, it is fit and proper for a disciple of a wise man to use himself "in", or "to sanctification".''
When these thing's are observed, this sense of the words will not appear so despicable as it is thought by some. The body is indeed called a "vessel"; see 2Cor 4:7, because in it the soul is contained, and the soul makes use of it, and its members, as instruments, for the performance of various actions; and, with Jewish writers, we read of , "the vessel of his body" (x); so then, for a man to possess his vessel in sanctification and honour, is to keep under his body and bring it into subjection, and preserve it in purity and chastity; as the eyes from unchaste looks, the tongue from unchaste words, and the other members from unchaste actions; and to use it in an honourable way, not in fornication, adultery, and sodomy; for, by fornication, a man sins against his own body; and by adultery he gets a wound, and a dishonour, and a reproach that will not be wiped away; and by sodomy, and such like unnatural lusts, men dishonour their own bodies between themselves: particularly by "his vessel", as Gataker thinks, may be meant the "membrum virile", or the genital parts, which, by an euphemism, may he so called; see 1Kings 21:5
(p) T. Bab. Sanhedrin, fol 22. 2. (q) Juchasin, fol. 48. 2. Shalsheleth Hakkabala, fol. 23. 1. (r) Misna Cetubot, c. 3. sect. 4, 5. (s) Jarchi & Bartenora in ib. (t) T. Bab. Moed Katon, fol. 7. 2. & 15. 2. (u) Maimon. in Misn. Sanhedrin, c. 7. sect. 4. (w) Maimon. Hilch Deyot, c. 5. sect. 4. (x) Caphtor, fol. 57. 2.
John Wesley
That every one know - For this requires knowledge, as well as chastity. To possess his vessel - His wife. In sanctification and honour - So as neither to dishonour God or himself, nor to obstruct, but further, holiness; remembering, marriage is not designed to inflame, but to conquer, natural desires.
Robert Jamieson, A. R. Fausset and David Brown
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 (Th1 4:3; 1Cor 7:2). The emphatical position of "his own" in the Greek, and the use of "vessel" for wife, in 1Pet 3:7, and in common Jewish phraseology, and the correct translation "acquire," all justify this rendering.
in sanctification-- (Rom 6:19; 1Cor 6:15, 1Cor 6:18). Thus, "his own" stands in opposition to dishonoring his brother by lusting after his wife (Th1 4:6).
honour-- (Heb 13:4) contrasted with "dishonor their own bodies" (Rom 1:24).
4:54:5: մի՛ ՚ի ցաւս ցանկութեան՝ որպէս եւ ա՛յլ հեթանոսք որ ո՛չ գիտեն զԱստուած։
5 եւ ոչ թէ ցանկութեան կրքով, ինչպէս այլ հեթանոսներ, որ չեն ճանաչում Աստծուն:
5 Ո՛չ թէ ցանկութեան կիրքով, ինչպէս հեթանոսները, որոնք Աստուած չեն ճանչնար։
մի՛ ի ցաւս ցանկութեան, որպէս եւ [12]այլ հեթանոսք որ ոչ գիտեն զԱստուած:

4:5: մի՛ ՚ի ցաւս ցանկութեան՝ որպէս եւ ա՛յլ հեթանոսք որ ո՛չ գիտեն զԱստուած։
5 եւ ոչ թէ ցանկութեան կրքով, ինչպէս այլ հեթանոսներ, որ չեն ճանաչում Աստծուն:
5 Ո՛չ թէ ցանկութեան կիրքով, ինչպէս հեթանոսները, որոնք Աստուած չեն ճանչնար։
zohrab-1805▾ eastern-1994▾ western am▾
4:55: а не в страсти похотения, как и язычники, не знающие Бога;
4:5  μὴ ἐν πάθει ἐπιθυμίας καθάπερ καὶ τὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν,
4:5. μὴ (lest) ἐν (in) πάθει (unto-an-experience) ἐπιθυμίας (of-a-passioning-upon-unto) καθάπερ (down-to-which-very) καὶ (and) τὰ ( the-ones ) ἔθνη ( nations ) τὰ ( the-ones ) μὴ ( lest ) εἰδότα ( having-had-come-to-see ) τὸν ( to-the-one ) θεόν , ( to-a-Deity ,"
4:5. non in passione desiderii sicut et gentes quae ignorant DeumNot in the passion of lust, like the Gentiles that know not God:
5. not in the passion of lust, even as the Gentiles which know not God;
Not in the lust of concupiscence, even as the Gentiles which know not God:

5: а не в страсти похотения, как и язычники, не знающие Бога;
4:5  μὴ ἐν πάθει ἐπιθυμίας καθάπερ καὶ τὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν,
4:5. non in passione desiderii sicut et gentes quae ignorant Deum
Not in the passion of lust, like the Gentiles that know not God:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:5: Not in the lust of concupiscence - Having no rational object, aim, nor end. Some say, "not like beasts;" but this does not apply as they who use it wish, for the males and females of the brute creation are regular and consistent in their intercourse, and scarcely ever exceed such bounds as reason itself would prescribe to those most capable of observing and obeying its dictates.
The Gentiles which know not God - These are the beasts; their own brutes are rational creatures when compared with them. Enough has been said on this subject on Romans 1, and 2: They who wish to see more may consult Juvenal, and particularly his 6th and 9th Satires; and indeed all the writers on Greek and Roman morals.
Albert Barnes: Notes on the Bible - 1834
4:5: Not in the lust of concupiscence - In gross gratifications.
Even as the Gentiles - This was, and is, a common vice among the pagan; see the Act 15:20 note; Rom 1:29 note; Eph 4:17-18 notes, and the reports of missionaries everywhere.
Which know not God - See the Rom 1:21, Rom 1:28 notes; Eph 2:12 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: in the: Rom 1:24, Rom 1:26; Col 3:5
as the: Mat 6:32; Luk 12:30; Eph 4:17-19; Pe1 4:3
know: Act 17:23, Act 17:30, Act 17:31; Rom 1:28; Co1 1:21, Co1 15:34; Gal 4:8; Eph 2:12; Th2 1:8
1 Thessalonians 4:6
Geneva 1599
(4) Not in the lust of concupiscence, even as the Gentiles which know not God:
(4) The third, because the saints are distinguished by honesty and purity from those who do not know God.
John Gill
Not in the lust of concupiscence,.... Or "passion of lust"; for the mere gratifying and indulging of that; for a man so to possess his vessel, is to cherish the sin of concupiscence, the first motions of sin in the heart, by which a man is drawn away, and enticed; to blow up the flame of lust, and to make provision for the flesh to fulfil the lusts thereof:
even as the Gentiles which know not God; for, though they knew him, or might know him with a natural knowledge, by the light and works of nature, yet they knew him not savingly and spiritually, as he is revealed in the word, of which they were destitute; or as the God of all grace, and the God and Father of Christ, or as he is in Christ: and though by the light of nature they might know there was a God, yet they knew not who that God was; nor did they act up to that light and knowledge they had; they did not glorify him as God, by ascribing to him what was his due; nor were they thankful for the mercies they received from him; nor did they fear, love, worship, and serve him; nor did they like to retain him in their knowledge, and therefore were given up to judicial blindness and hardness, to a reprobate mind, and to vile affections, and so did things very inconvenient, unnatural, and dishonourable. Wherefore, for a man to use either his wife or his body in any unchaste and dishonourable manner, for the gratifying of his lusts, is to act an Heathenish part; a like argument, dissuading from things unlawful, is used in Mt 6:32.
John Wesley
Not in passionate desire - Which had no place in man when in a state of innocence. Who know not God - And so may naturally seek happiness in a creature. What seemingly accidental words slide in; and yet how fine, and how vastly important!
Robert Jamieson, A. R. Fausset and David Brown
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 (Eph 4:18-19). A people's morals are like the objects of their worship (Deut 7:26; Ps 115:8; Rom 1:23-24).
4:64:6: Մի՛ զանցանել եւ զրկել յիրի՛դ յայդմիկ զեղբայր իւր. քանզի վրէժխնդիր է Տէր ՚ի վերայ ամենայնի այդորիկ. որպէս յառաջագո՛յն ասացաք ձեզ, եւ եդաք վկայութիւն[4588]։ [4588] Ոմանք. Մի՛ զանց առնել եւ զրկել... որպէս յառաջագոյնն ասա՛՛։
6 Թող ոչ ոք այդ բանում չափը չանցկացնի եւ չդիպչի իր եղբօր պատուին, քանզի այդ բոլոր բաների համար Տէրը վրէժխնդիր է, ինչպէս որ առաջուց ասացինք ձեզ եւ վկայեցինք.
6 Չըլլայ որ այդ բանին* մէջ չափէ անցնի մէկը ու իր եղբայրը զրկէ, վասն զի Տէրը այդ բոլոր բաներուն համար վրէժխնդիր է. ինչպէս նախապէս ըսինք ձեզի ու վկայութիւն տուինք։
Մի՛ զանցանել եւ զրկել յիրիդ յայդմիկ զեղբայր իւր, քանզի վրէժխնդիր է Տէր ի վերայ ամենայնի այդորիկ. որպէս յառաջագոյն ասացաք ձեզ եւ եդաք վկայութիւն:

4:6: Մի՛ զանցանել եւ զրկել յիրի՛դ յայդմիկ զեղբայր իւր. քանզի վրէժխնդիր է Տէր ՚ի վերայ ամենայնի այդորիկ. որպէս յառաջագո՛յն ասացաք ձեզ, եւ եդաք վկայութիւն[4588]։
[4588] Ոմանք. Մի՛ զանց առնել եւ զրկել... որպէս յառաջագոյնն ասա՛՛։
6 Թող ոչ ոք այդ բանում չափը չանցկացնի եւ չդիպչի իր եղբօր պատուին, քանզի այդ բոլոր բաների համար Տէրը վրէժխնդիր է, ինչպէս որ առաջուց ասացինք ձեզ եւ վկայեցինք.
6 Չըլլայ որ այդ բանին* մէջ չափէ անցնի մէկը ու իր եղբայրը զրկէ, վասն զի Տէրը այդ բոլոր բաներուն համար վրէժխնդիր է. ինչպէս նախապէս ըսինք ձեզի ու վկայութիւն տուինք։
zohrab-1805▾ eastern-1994▾ western am▾
4:66: чтобы вы ни в чем не поступали с братом своим противозаконно и корыстолюбиво: потому что Господь--мститель за все это, как и прежде мы говорили вам и свидетельствовали.
4:6  τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῶ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότι ἔκδικος κύριος περὶ πάντων τούτων, καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα.
4:6. τὸ (to-the-one) μὴ (lest) ὑπερβαίνειν (to-step-over) καὶ (and) πλεονεκτεῖν (to-hold-beyond-unto) ἐν (in) τῷ (unto-the-one) πράγματι (unto-a-practicing-to) τὸν (to-the-one) ἀδελφὸν (to-brethrened) αὐτοῦ, (of-it,"διότι (through-which-a-one) ἔκδικος ( coursed-out ) Κύριος ( Authority-belonged ) περὶ (about) πάντων ( of-all ) τούτων, (of-the-ones-these,"καθὼς (down-as) καὶ (and) προείπαμεν (we-had-said-before) ὑμῖν (unto-ye) καὶ (and) διεμαρτυράμεθα . ( we-witnessed-through )
4:6. ut ne quis supergrediatur neque circumveniat in negotio fratrem suum quoniam vindex est Dominus de his omnibus sicut et praediximus vobis et testificati sumusAnd that no man overreach nor circumvent his brother in business: because the Lord is the avenger of all these things, as we have told you before and have testified.
6. that no man transgress, and wrong his brother in the matter: because the Lord is an avenger in all these things, as also we forewarned you and testified.
That no [man] go beyond and defraud his brother in [any] matter: because that the Lord [is] the avenger of all such, as we also have forewarned you and testified:

6: чтобы вы ни в чем не поступали с братом своим противозаконно и корыстолюбиво: потому что Господь--мститель за все это, как и прежде мы говорили вам и свидетельствовали.
4:6  τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῶ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότι ἔκδικος κύριος περὶ πάντων τούτων, καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα.
4:6. ut ne quis supergrediatur neque circumveniat in negotio fratrem suum quoniam vindex est Dominus de his omnibus sicut et praediximus vobis et testificati sumus
And that no man overreach nor circumvent his brother in business: because the Lord is the avenger of all these things, as we have told you before and have testified.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:6: That no man go beyond and defraud his brother - That no man should by any means endeavor to corrupt the wife of another, or to alienate her affections or fidelity from her husband; this I believe to be the apostle's meaning, though some understand it of covetousness, overreaching, tricking, cheating, and cozenage in general.
The Lord is the avenger of all such - He takes up the cause of the injured husband wherever the case has not been detected by man, and all such vices he will signally punish. Every species of uncleanness was practised among the heathens, nor were they reputed as vices. Their gods, their emperors, their philosophers, and their great men in general, gave them examples of every species of impurity; and they had no system of ethics which forbade these abominations. The Christian religion not only discountenances these things, but forbids them on the most awful penalties; therefore wherever Christianity prevails, these vices, if practised at all, are obliged to seek the deepest gloom of midnight to cover them from the eyes of men. On this account they are comparatively rare, even among the mere professors of Christianity; they exist, but do not flourish.
Albert Barnes: Notes on the Bible - 1834
4:6: That no man go beyond - ὑπερβαίνειν huperbainein. This word means, "to make to go over," as, e. g., a wall or mountain; then, to overpass, to wit, certain limits, to transgress; and then to go too far, i. e., to go beyond right - hence to cheat or defraud. It is not used elsewhere in the New Testament. The idea of overreaching is that which is implied in its use here.
And defraud - πλεονεκτεῖν pleonektein Margin, "oppress," or "overreach." This word properly means, to have more than another; then to have an advantage; and then to take advantage of any one, to circumvent, defraud, cheat. It is rendered "got an advantage," Co2 2:11; "defraud," Co2 7:2; Th1 4:6; "make a gain," Co2 12:17-18. Compare for the use of the adjective, Co1 5:10-11; Co1 6:10; Eph 5:5; and the noun, Mar 7:22; Luk 12:15; Rom 1:29; Co2 9:5; Eph 5:3; Col 3:5; Th1 2:5; Pe2 2:3, Pe2 2:14. It is the word commonly used to denote covetousness. Taking advantage of, is the idea which it conveys here.
In any matter - Margin, "or the." According to the reading in the margin, this would refer to the particular matter under discussion Th1 4:3-5, to wit, concupiscence. and the meaning then would be, that no one should be guilty of illicit intercourse with the wife of another. Many expositors - as Hammond Whitby, Macknight, Rosenmuller, and others, suppose that this is a prohibition of adultery, and there can be no doubt that it does include this. But there is no reason why it should be confined to it. The Greek is so general that it may prohibit all kinds of fraud, overreaching, or covetousness, and may refer to any attempt to deprive another of his rights, whether it be the right which he has in his property, or his rights as a husband, or his rights in any other respect. It is a general command not to defraud; in no way to take advantage of another; in no way to deprive him of his rights.
Because that the Lord is the avenger of all such - Of all such as are guilty of fraud; that is, he will punish them; compare Rom 12:19 note; Eph 6:9 note.
As we also have forewarned - Doubtless when he was with them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: go: Exo 20:15, Exo 20:17; Lev 19:11, Lev 19:13; Deu 24:7, Deu 25:13-16; Pro 11:1, Pro 16:11, Pro 20:14; Pro 20:23, Pro 28:24; Isa 5:7, Isa 59:4-7; Jer 9:4; Eze 22:13, Eze 45:9-14; Amo 8:5, Amo 8:6; Zep 3:5; Mal 3:5; Mar 10:19; Co1 6:7-9; Eph 4:28; Jam 5:4
defraud: or, oppress, or, over-reach, Lev 25:14, Lev 25:17; Sa1 12:3, Sa1 12:4; Pro 22:22; Jer 7:6; Mic 2:2; Zep 3:1; Jam 2:6
in any matter: or, in the matter
the Lord: Deu 32:35; Job 31:13, Job 31:14; Psa 94:1, Psa 140:12; Pro 22:22, Pro 22:23; Ecc 5:8; Isa 1:23, Isa 1:24; Rom 1:18, Rom 12:19; Eph 5:6; Th2 1:8
as we: Luk 12:5; Gal 5:21; Eph 4:17
1 Thessalonians 4:7
Geneva 1599
(5) That no [man] go beyond and defraud his brother in [any] matter: because that the Lord [is] the avenger of all such, as we also have forewarned you and testified.
(5) Secondly, he reprehends all violent oppression, and immoderate desire, and shows most severely as the Prophet of God, that God will avenge such wickedness.
John Gill
That no man go beyond, and defraud his brother in any matter,.... Or "in this matter", as the Syriac version. This is commonly understood of transgressing the bounds of justice and equity between men and men; and of cheating and defrauding in trade and business, by increasing or lessening the value and prices of goods by the buyer and seller, by not keeping to the bargain, contract, covenant, or sample, by false weights and measures, and by taking the advantage of the weakness and ignorance of men; all which is aggravated by dealing thus with a brother; see 1Cor 6:8 and this hint is thought the rather necessary, since Thessalonica was a place of great trade and business. But the matter, or business referred to, is not trade, but the subject of chastity or uncleanness the apostle is speaking of, both before and after; and the phrases used either design the act of adultery, coveting a brother's wife, and lying with her, and so a defrauding and wronging of him by defiling his bed; or rather sodomitical practices, an unnatural lust and desire in men after men, and copulation with them; for rendered, "go beyond", answers to , "to go upon", or "lie with", so often used in Jewish writings for lying with women, men, and beasts, in an unlawful way. Thus, for instance (y),
"these are to be burned, , "he that lies with a woman", and her daughter, &c.''
And again (z),
"these are to be beaten, , "he that lies with" his sister, or his father's sister, &c.''
And the word translated "defraud", signifies a greedy, insatiable, and unnatural lust and desire after a man, a brother, or the committing of sodomitical practices with greediness: see Eph 4:19 which abominable iniquities are dissuaded from by the following reasons,
because that the Lord is the avenger of all such; or "with respect to all these things", as the Vulgate Latin and Syriac versions render it; or "for all these things", as the Arabic and Ethiopic versions; as fornication, adultery, lasciviousness, and all sorts of abominable uncleanness. The person that commits these things the Lord avenges, either in this life, by the hand of the civil magistrate, who is the minister of God, a revenger to execute wrath on him that does evil; or by a violent death, as in the case of Zimri and Cozbi, and twenty four thousand more at the same time; or by some awful judgment from heaven, as in the case of Sodom and Gomorrah; or in the world to come; for the law of God is made and lies against such persons; these living and dying in such sins God will judge, to whom vengeance belongs; these shall not inherit the kingdom of God, but have their part and portion in the lake which burns with fire and brimstone.
As we have also forewarned you and testified; not by a former epistle, as if this was the second to them, and what follows the first, as Grotius thought; but they did this when they were in person with them, knowing that these abominable vices greatly prevailed in their city; therefore they bore their testimony against them, and exposed the evil of them, and warned them of the danger by them, so that they could not now plead ignorance. The Ethiopic version reads in the first person singular, "as I have before said unto you, and testified to you".
(y) Misna Sanhedrim, c. 9. sect. 1. (z) Misna Maccot, c. 3. sect. 1.
John Wesley
In this matter - By violating his bed. The things forbidden, here are three: fornication, Th1 4:3; the passion of desire, or inordinate affection in the married state, Th1 4:5; and the breach of the marriage contract.
Robert Jamieson, A. R. Fausset and David Brown
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, Th1 4:4; Th1 4:7 also confirms this view; the word "brother" enhances the enormity of the crime. It is your brother whom you wrong (compare Prov 6:27-33).
the Lord--the coming Judge (Th2 1:7-8).
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].
4:74:7: Քանզի ո՛չ կոչեաց զմեզ Աստուած ՚ի պղծութիւն՝ այլ ՚ի սրբութի՛ւն։
7 արդարեւ, Աստուած չկոչեց մեզ պղծութեան, այլ՝ սրբութեան:
7 Վասն զի Աստուած մեզ պղծութեան չկանչեց, հապա սրբութեան։
Քանզի ոչ կոչեաց զմեզ Աստուած ի պղծութիւն, այլ` ի սրբութիւն:

4:7: Քանզի ո՛չ կոչեաց զմեզ Աստուած ՚ի պղծութիւն՝ այլ ՚ի սրբութի՛ւն։
7 արդարեւ, Աստուած չկոչեց մեզ պղծութեան, այլ՝ սրբութեան:
7 Վասն զի Աստուած մեզ պղծութեան չկանչեց, հապա սրբութեան։
zohrab-1805▾ eastern-1994▾ western am▾
4:77: Ибо призвал нас Бог не к нечистоте, но к святости.
4:7  οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ ἀκαθαρσίᾳ ἀλλ᾽ ἐν ἁγιασμῶ.
4:7. οὐ (Not) γὰρ (therefore) ἐκάλεσεν (it-called-unto) ἡμᾶς (to-us,"ὁ (the-one) θεὸς (a-Deity,"ἐπὶ (upon) ἀκαθαρσίᾳ (unto-an-un-cleansing-unto,"ἀλλ' (other) ἐν (in) ἁγιασμῷ. (unto-a-hallow-belonging-of)
4:7. non enim vocavit nos Deus in inmunditia sed in sanctificationeFor God hath not called us unto uncleanness, but unto sanctification.
7. For God called us not for uncleanness, but in sanctification.
For God hath not called us unto uncleanness, but unto holiness:

7: Ибо призвал нас Бог не к нечистоте, но к святости.
4:7  οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ ἀκαθαρσίᾳ ἀλλ᾽ ἐν ἁγιασμῶ.
4:7. non enim vocavit nos Deus in inmunditia sed in sanctificatione
For God hath not called us unto uncleanness, but unto sanctification.
7. For God called us not for uncleanness, but in sanctification.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
4:7: God hath not called us unto uncleanness - He is the creator of male and female, and the institutor of marriage, and he has called men and women to this state; but the end of this and all the other callings of God to man is holiness, not uncleanness. And they who use the marriage state as he directs, will find it conducive to their holiness and perfection.
Albert Barnes: Notes on the Bible - 1834
4:7: For God hath not called us unto uncleanness - When he called us to be his followers, it was not that we should lead lives of impurity, but of holiness. We should, therefore, fulfil the purposes for which we were called into his kingdom. The word "uncleanness" (ἀκαθαρσία akatharsia), means, properly, "impurity, filth;" and then, in a moral sense, "pollution, lewdness," as opposed to chastity; Rom 1:24; Rom 6:19; Co2 12:21; Gal 5:19; Eph 4:19; Eph 5:3; Col 3:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: God: Lev 11:44, Lev 19:2; Rom 1:7, Rom 8:29, Rom 8:30; Co1 1:2; Eph 1:4, Eph 2:10, Eph 4:1; Th2 2:13, Th2 2:14; Ti2 1:9; Heb 12:14; Pe1 1:14-16, Pe1 2:9-12, Pe1 2:21, Pe1 2:22
uncleanness: Th1 2:3; Gal 5:19; Eph 4:19; Pe2 2:10
1 Thessalonians 4:8
John Gill
For God hath not called us,.... The Syriac version reads "you". This is another reason to enforce the above exhortations, and to caution them against the above unclean practices, taken from the end of the effectual calling by the efficacious grace of God, which is not
unto uncleanness of any sort, as before specified. This they had lived in before their calling, and were now called from it into communion with Christ, who loves righteousness, and hates iniquity; and by the Gospel, which teaches to deny ungodliness, and worldly lusts, and to forsake all impurity, both of flesh and spirit:
but this call is
unto holiness of life and conversation in general, and to chastity in thought, look, word, and actions in particular; for God that calls is holy, and therefore those who are called ought to be so; the calling with which they are called is an holy calling, principles of grace and holiness are wrought in their souls, when they are called; and the end of their calling is to live soberly, righteously, and godly; and then, and then only, do they walk worthy of that calling wherewith they are called, and of God who has, by his grace, called them to his kingdom and glory.
Robert Jamieson, A. R. Fausset and David Brown
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.
4:84:8: Այսուհետեւ որ անարգէ, ո՛չ զմա՛րդ անարգէ, այլ զԱստուած՝ որ եւ ետ զՀոգին Սուրբ ՚ի ձեզ[4589]։ [4589] Ոսկան յաւելու. Այսուհետեւ որ զձեզ անարգէ... զՀոգին իւր Սուրբ ՚ի ձեզ։ Ոմանք. Որպէս եւ ետ զՀոգին Սուրբ։
8 Ահա թէ ինչու, ով անարգում է այս բանը, մարդո՛ւն չի անարգում, այլ՝ Աստծուն, որը եւ Սուրբ Հոգին տուեց ձեզ:
8 Ուստի ան որ կ’անարգէ՝ ոչ թէ մարդ մը կ’անարգէ, հապա Աստուած՝ որ իր Սուրբ Հոգին ալ մեզի* տուաւ։
Այսուհետեւ որ անարգէ, ոչ զմարդ անարգէ, այլ զԱստուած, որ եւ ետ զՀոգին Սուրբ [13]ի ձեզ:

4:8: Այսուհետեւ որ անարգէ, ո՛չ զմա՛րդ անարգէ, այլ զԱստուած՝ որ եւ ետ զՀոգին Սուրբ ՚ի ձեզ[4589]։
[4589] Ոսկան յաւելու. Այսուհետեւ որ զձեզ անարգէ... զՀոգին իւր Սուրբ ՚ի ձեզ։ Ոմանք. Որպէս եւ ետ զՀոգին Սուրբ։
8 Ահա թէ ինչու, ով անարգում է այս բանը, մարդո՛ւն չի անարգում, այլ՝ Աստծուն, որը եւ Սուրբ Հոգին տուեց ձեզ:
8 Ուստի ան որ կ’անարգէ՝ ոչ թէ մարդ մը կ’անարգէ, հապա Աստուած՝ որ իր Սուրբ Հոգին ալ մեզի* տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:88: Итак непокорный непокорен не человеку, но Богу, Который и дал нам Духа Своего Святаго.
4:8  τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεὸν τὸν [καὶ] διδόντα τὸ πνεῦμα αὐτοῦ τὸ ἅγιον εἰς ὑμᾶς.
4:8. τοιγαροῦν (Unto-the-one-therefore-accordingly) ὁ (the-one) ἀθετῶν (un-placing-unto) οὐκ (not) ἄνθρωπον (to-a-mankind) ἀθετεῖ (it-un-placeth-unto,"ἀλλὰ (other) τὸν (to-the-one) θεὸν (to-a-Deity) τὸν (to-the-one) διδόντα ( to-giving ) τὸ ( to-the-one ) πνεῦμα ( to-a-currenting-to ) αὐτοῦ ( of-it ) τὸ (to-the-one) ἅγιον (to-hallow-belonged) εἰς ( into ) ὑμᾶς . ( to-ye )
4:8. itaque qui spernit non hominem spernit sed Deum qui etiam dedit Spiritum suum Sanctum in vobisTherefore, he that despiseth these things, despiseth not man, but God, who also hath given his holy Spirit in us.
8. Therefore he that rejecteth, rejecteth not man, but God, who giveth his Holy Spirit unto you.
He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit:

8: Итак непокорный непокорен не человеку, но Богу, Который и дал нам Духа Своего Святаго.
4:8  τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεὸν τὸν [καὶ] διδόντα τὸ πνεῦμα αὐτοῦ τὸ ἅγιον εἰς ὑμᾶς.
4:8. itaque qui spernit non hominem spernit sed Deum qui etiam dedit Spiritum suum Sanctum in vobis
Therefore, he that despiseth these things, despiseth not man, but God, who also hath given his holy Spirit in us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
4:8: He therefore that despiseth - He who will not receive these teachings, and is led either to undervalue or despise them, despises not us but God, from whom we have received our commission, and by whose Spirit we give these directions. See Clarke's note on Th1 4:15.
Hath also given unto us his Holy Spirit - Instead of εις ἡμας, unto Us, εις ὑμας, unto You, is the reading of BDEFG, a great many others, the Syriac, all the Arabic, Armenian, later Syriac in the margin, some of the Itala, Clement, Didymus, and Ambrosiaster; this seems to be the better reading. God has taught us that we may teach you; and he has also given you his Holy Spirit that ye might understand and be enabled to practice these things. It is one thing to receive a revelation from the Spirit of God; it is another thing to receive that Spirit to enable a man to live according to that revelation. In the first sense the apostles alone received this Holy Spirit; in the latter sense all true Christians, as well as the Thessalonians, receive it. I think ὑμας, you, is the true reading, and that it is confirmed by the following verse: For ye yourselves are Taught of God to love one another. Griesbach has inserted it in the margin, but has not admitted it into the text, because it has not what he deemed full support from those MSS. which are of the Alexandrian recension; but he thought its genuineness very probable.
Albert Barnes: Notes on the Bible - 1834
4:8: He therefore that despiseth - Margin, "rejecteth." That is, he who disregards such commands as these which call him to a holy life, is really rejecting and disobeying God. Some might be disposed to say that these were merely the precepts of man, and that therefore it was not important whether they were obeyed or not. The apostle assures them in the most solemn manner, that, though communicated to them by man, yet they were really the commands of God.
Who hath also given unto us his holy Spirit - This is a claim to inspiration. Paul did not give these commands as his own, but as taught by the Spirit of God; compare notes on Co1 7:40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: despiseth: or, rejecteth, Sa1 8:7, Sa1 10:19; Joh 12:48
despiseth not: Pro 1:7, Pro 23:9; Isa 49:7, Isa 53:10; Luk 10:16; Act 13:41; Jde 1:8
who: Neh 9:30; Act 5:3, Act 5:4; Co1 2:10, Co1 7:40; Pe1 1:12; Pe2 1:21; Jo1 3:24
1 Thessalonians 4:9
Geneva 1599
He therefore that (c) despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.
(c) These commandments which I gave you.
John Gill
He therefore that despiseth,.... The Vulgate Latin adds, "these things"; these exhortations now delivered, the commandments given by the Lord Jesus Christ, and the will of God above declared; he that rejects these things with contempt, takes no notice of them, and acts not according to them,
despiseth not man; not men only, the apostles of Christ, and ministers of the Gospel; for, by despising these exhortations, they themselves were despised, though not alone: but God; Father, Son, and Spirit; God the Father, whose will was their sanctification, even to abstain from fornication, and every act of uncleanness, which, if not attended to, was a despising of him; and the Lord Jesus Christ, by whom, and for whose sake they were entreated and exhorted, and in whose name, and by whose authority the apostle gave them these commandments; wherefore to slight them, was to slight Jesus Christ himself; and, by the way, this is a proof of the true and proper deity of Christ. Moreover, such despisers also, in some sense, do despite unto the spirit of grace, by whom the apostles spake, or who spoke in them these things, as follows,
who hath also given unto us his Holy Spirit; as he did to the prophets of the Old Testament, and therefore what they said was equally by divine inspiration of God; and hence despising them, was despising the Spirit of God that spake by them. The Syriac and Arabic versions read, "who hath given unto you his Holy Spirit"; and so all Stephens's copies; which furnishes out a fresh reason or argument, dissuading from uncleanness, since God had given them his "Spirit" to convince them of sin, of righteousness, and of judgment, so that they were not ignorant of the things warned against; and he had given them his Spirit as an "holy" Spirit, as a Spirit of sanctification, to begin and carry on that work in them, to which uncleanness was very opposite; and he had given his Spirit unto, or "into" them, to dwell in them, as in his temple, and therefore should be careful not to defile it; and to cause them to walk in his statutes, and to assist them to keep his judgments, and do them, and as an earnest of their inheritance, and a sealer of them up unto the day of redemption; wherefore it became them not to grieve him by an impure life; and they were laid under obligations to live in the Spirit, and to walk after him, and not after the flesh.
John Wesley
He that despiseth - The commandments we gave. Despiseth God - Himself. Who hath also given you his Holy Spirit - To convince you of the truth, and enable you to be holy. What naked majesty of words! How oratorical, and yet with what great simplicity! - a simplicity that does not impair, but improve, the understanding to the utmost; that, like the rays of heat through a glass, collects all the powers of reason into one orderly point, from being scattered abroad in utter confusion.
Robert Jamieson, A. R. Fausset and David Brown
despiseth, &c.--Greek, "setteth at naught" such engagements imposed on him in his calling, Th1 4:7; in relation to his "brother," Th1 4:6. He who doth so, "sets at naught not man (as for instance his brother), but God" (Ps 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" (Th1 4:7) 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 Th1 2:9; Eph 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 (1Pet 1:16; 2Pet 1:4).
4:94:9: Այլ վասն եղբայրսիրութեան՝ չէ՛ ինչ պիտոյ գրել առ ձեզ. զի դուք ինքնի՛ն իսկ աստուածուսո՛յցք էք՝ առ ՚ի զմիմեանս սիրելոյ[4590]։ [4590] Ոմանք. Էք առ միմեանս սիրոյ։
9 Իսկ եղբայրասիրութեան մասին պէտք չէ ձեզ բան գրել, քանի որ դուք ինքներդ իսկ Աստծուց էք սովորել միմեանց սիրել.
9 Բայց եղբայրսիրութեան մասին պէտք չէ ձեզի բան գրել, վասն զի դուք Աստուծմէ սորված էք մէկզմէկ սիրել
Այլ վասն եղբայրսիրութեան չէ ինչ պիտոյ գրել առ ձեզ, զի դուք ինքնին իսկ աստուածուսոյցք էք առ ի զմիմեանս սիրելոյ:

4:9: Այլ վասն եղբայրսիրութեան՝ չէ՛ ինչ պիտոյ գրել առ ձեզ. զի դուք ինքնի՛ն իսկ աստուածուսո՛յցք էք՝ առ ՚ի զմիմեանս սիրելոյ[4590]։
[4590] Ոմանք. Էք առ միմեանս սիրոյ։
9 Իսկ եղբայրասիրութեան մասին պէտք չէ ձեզ բան գրել, քանի որ դուք ինքներդ իսկ Աստծուց էք սովորել միմեանց սիրել.
9 Բայց եղբայրսիրութեան մասին պէտք չէ ձեզի բան գրել, վասն զի դուք Աստուծմէ սորված էք մէկզմէկ սիրել
zohrab-1805▾ eastern-1994▾ western am▾
4:99: О братолюбии же нет нужды писать к вам; ибо вы сами научены Богом любить друг друга,
4:9  περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾶν ἀλλήλους·
4:9. Περὶ (About) δὲ (moreover) τῆς (of-the-one) φιλαδελφίας (of-a-brethrened-caring-unto) οὐ (not) χρείαν (to-an-affording-of) ἔχετε (ye-hold) γράφειν (to-scribe) ὑμῖν, (unto-ye,"αὐτοὶ (them) γὰρ (therefore,"ὑμεῖς (ye," θεοδίδακτοί ( deity-taught ) ἐστε (ye-be) εἰς (into) τὸ (to-the-one) ἀγαπᾷν (to-excess-off-unto) ἀλλήλους : ( to-one-to-other )
4:9. de caritate autem fraternitatis non necesse habemus scribere vobis ipsi enim vos a Deo didicistis ut diligatis invicemBut as touching the charity of brotherhood, we have no need to write to you: for yourselves have learned of God to love one another.
9. But concerning love of the brethren ye have no need that one write unto you: for ye yourselves are taught of God to love one another;
But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another:

9: О братолюбии же нет нужды писать к вам; ибо вы сами научены Богом любить друг друга,
4:9  περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾶν ἀλλήλους·
4:9. de caritate autem fraternitatis non necesse habemus scribere vobis ipsi enim vos a Deo didicistis ut diligatis invicem
But as touching the charity of brotherhood, we have no need to write to you: for yourselves have learned of God to love one another.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-12: Эти стихи содержат увещание к преуспеянию в братской любви и призыв к тихой, скромной и независимой жизни. Апостол откровенно признает, что Ф-цы в первом отношении безупречны, ибо их любовь простирается на братьев "по всей Македонии". По кн. Деян мы знаем, что церкви Христовы были в Филиппах, Фессалонике и Верии. Но нужно думать, что христианство распространилось и по другим крупным местам, как, напр. Амфиполис, Пелла и др. ; отсюда и объяснение выражения Ап. P. "по всей Македонии". Но, указав на необходимость преуспеяния в filadelfia, Ап. P. касается и больного места в жизни Ф. общины - появления "безчинных" среди нее (ст. 11). Нужно думать, что широкая христианская благотворительность вызвала большие злоупотребления, и создала класс лиц, которые предпочли жить за счет других, оставив тихую и независимую трудовую жизнь. Освободившись от труда, они всецело отдались агитации, и, вероятно, были причиною ненормального роста эсхатологических чаяний и упований среди Ф. Их "суетливость" расстраивала мирный ход жизни Фесс. христиан, и невольно подрывала авторитет христ. общины среди язычников, заставляя последних смотреть на нее, как на сборище праздных и вредных людей, занятых лишь "заоблачными мечтами".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Brotherly Love.A. D. 51.
9 But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. 10 And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more; 11 And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; 12 That ye may walk honestly toward them that are without, and that ye may have lack of nothing.

In these words the apostle mentions the great duties,

I. Of brotherly love. This he exhorts them to increase in yet more and more. The exhortation is introduced, not with a compliment, but with a commendation, because they were remarkable in the exercise of it, which made it less needful that he should write to them about it, v. 9. Thus by his good opinion of them he insinuated himself into their affections, and so made way for his exhortation to them. Note, We should take notice of that in others which is good, to their praise, that by so doing we may lay engagements upon them to abound therein more and more. Observe,

1. What it is that the apostle commends in them. It was not so much their own virtue as God's grace; yet he takes notice of the evidence they gave of the grace of God in them. (1.) It was God's grace that he took special notice of: that God had taught them this good lesson: You yourselves are taught of God to love one another, v. 9. Whoever does that which is good is taught of God to do it, and God must have the glory. All who are savingly taught of God are taught this lesson, to love one another. This is the livery of Christ's family. Note also, The teaching of the Spirit exceeds the teaching of men; and, as no man should teach contrary to what God teaches, so none can teach so effectually as he teaches; and men's teaching is fain and useless unless God teach also. (2.) The Thessalonians gave good evidence of their being taught of God by their love to the brethren in all Macedonia, v. 10. They not only loved those of their own city and society, or such as were near them and just of their own sentiments, but their love was extensive. And a true Christian's is so to all the saints, though distant from him in place, and differing from him in some opinions or practices of less moment.

2. The exhortation itself is to increase more and more in this great grace and duty of brotherly love, v. 10. Though these Thessalonians had in some sense no need of an exhortation to brotherly love, as if it were wholly wanting, yet they must be exhorted to pray for more, and labour for more. There are none on this side heaven who love in perfection. Those who are eminent in this or any other grace have need of increase therein as well as of perseverance unto the end.

II. Of quietness and industry in their callings. Observe, 1. The apostle exhorts to these duties: that they should study to be quiet, v. 11. It is the most desirable thing to have a calm and quiet temper, and to be of a peaceable and quiet behaviour. This tends much to our own and others' happiness; and Christians should study how to be quiet. We should be ambitious and industrious how to be calm and quiet in our minds, in patience to possess our own souls, and to be quiet towards others; or of a meek and mild, a gentle and peaceable disposition, not given to strife, contention, or division. Satan is very busy to disquiet us; and we have that in our own hearts that disposes us to be disquiet; therefore let us study to be quiet. It follows, Do your own business. When we go beyond this, we expose ourselves to a great deal of inquietude. Those who are busy-bodies, meddling in other men's matters, generally have but little quiet in their own minds and cause great disturbances among their neighbours; at least they seldom mind the other exhortation, to be diligent in their own calling, to work with their own hands; and yet this was what the apostle commanded them, and what is required of us also. Christianity does not discharge us from the work and duty of our particular callings, but teaches us to be diligent therein. 2. The exhortation is enforced with a double argument; namely, (1.) So we shall live creditably. Thus we shall walk honestly, or decently and creditably, towards those that are without, v. 12. This will be to act as becomes the gospel, and will gain a good report from those that are strangers, yea, enemies to it. Note, It is a great ornament to religion when the professors of it are of meek and quiet spirits, diligent to do their own business, and not busy-bodies in other men's matters. (2.) We shall live comfortably, and have lack of nothing, v. 12. People often by their slothfulness bring themselves into narrow circumstances, and reduce themselves to great straits, and are liable to many wants, when such as are diligent in their own business live comfortably and have lack of nothing. They are not burdensome to their friends, nor scandalous to strangers. They earn their own bread, and have the greatest pleasure in so doing.
Adam Clarke: Commentary on the Bible - 1831
4:9: Touching brotherly love - They were remarkable for this; and though the apostle appears to have had this as a topic on which he intended to write to them, yet, from the account which he received of their prosperous state by Timothy, he finds that it is unnecessary to spend any time in inculcating a doctrine which they fully understood and practised. See Th1 3:6.
Albert Barnes: Notes on the Bible - 1834
4:9: But as touching brotherly love - The "peculiar charity and affection which one Christian owes to another." Doddridge; see the notes on Joh 13:34.
Ye need not that I write unto you - That is, "as I have done on the other points." They were so taught of God in regard to this duty, that they did not need any special instruction.
For ye yourselves are taught of God - The word here rendered "taught of God" - θεοδίδακτοί theodidaktoi - occurs nowhere else in the New Testament. It is correctly translated, and must refer here to some direct teaching of God on their own hearts, for Paul speaks of their being so taught by him as to need no special precepts in the case. He probably refers to that influence exerted on them when, they became Christians, by which they were led to love all who bear the divine image. He calls this being "taught of God," not because it was of the nature of Revelation or inspiration, but because it was in fact the teaching of God in this case, though it was secret and silent. God has many ways of teaching people. The lessons which we learn from his Providence are a part of his instructions. The same is true of the decisions of our own consciences, and of the secret and silent influence of his Spirit on our hearts, disposing us to love what is lovely, and to do what ought to be done. In this manner all true Christians are taught to love those who bear the image of their Saviour. They feel that they are brethren; and such is their strong attachment to them, from the very nature of religion, that they do not need any express command of God to teach them to love them. It is one of the first - the elementary effects of religion on the soul, to lead us to love "the brethren" - and to do this is one of the evidences of piety about which there need be no danger of deception; compare Jo1 3:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: touching: Lev 19:8; Psa 133:1; Joh 13:34, Joh 13:35, Joh 15:12-17; Act 4:32; Rom 12:10; Eph 5:1, Eph 5:2; Heb 13:1; Pe1 3:8; Pe2 1:7; Jo1 2:10, Jo1 3:11, Jo1 3:14-19, Jo1 3:23; Jo1 4:7-16
ye need: Th1 5:1; Jer 31:34; Heb 8:10, Heb 8:11; Jo1 2:20-27
for ye: Isa 51:13; Mat 22:39; Joh 6:44, Joh 6:45, Joh 13:34, Joh 14:26, Joh 15:12, Joh 15:17; Eph 5:2; Heb 10:16; Pe1 4:8; Jo1 3:11, Jo1 3:23, Jo1 4:21, Jo1 5:1
1 Thessalonians 4:10
Geneva 1599
(6) But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another.
(6) Thirdly, he requires a ready mind to every manner of lovingkindness, and exhorts them to profit more and more in that virtue.
John Gill
But as touching brotherly love,.... Another branch of sanctification; which is distinct from love to God and Christ, though it always accompanies it, and from love to all mankind; and is what is peculiar to brethren in a spiritual relation, and ought to be universal, fervent, and sincere, and as Christ has loved them: concerning which the following things are said,
ye need not that I write unto you. The Vulgate Latin version reads, "we have no need to write unto you"; and so some copies. It seems that it was needful to write unto them about other things, as to refresh their memories with the instructions they had given them, when with them, how they should walk and please God; and to put them in mind of the commandments given them by Christ, and that their sanctification was the will of God; and particularly it was necessary to write unto them about chastity, and purity of life, whether in or out of the conjugal state; but as for brotherly love, there was no immediate absolute necessity to write about that, either about the nature of it, or to describe the objects of it, or point out instances of it, or to exhort to it in a pressing manner: the reason is,
for ye yourselves are taught of God to love one another; not merely by the light of nature, which teaches men to be kind, courteous, affable, and beneficent; nor by the law of Moses, which obliges men to love their neighbours as themselves; nor only doctrinally by the ministry of the Gospel, which frequently inculcates the exercise of this grace as a matter of great importance and consequence; nor only by the new commandment, and example of Christ; but by the Spirit of God internally in regeneration, who, according to the tenor of the new covenant, writes this law of love, and of Christ, upon the heart; and this being written upon the hearts of the Thessalonians, by the finger of the Spirit of God, whereby they were dearly directed, and powerfully taught to exercise this grace, and discharge this duty, and under the influence of the same spirit did exercise it, it was unnecessary for the apostle to write about it, and press them to it.
John Wesley
We need not write - Largely. For ye are taught of God - By his Spirit.
Robert Jamieson, A. R. Fausset and David Brown
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 (Jn 6:45; Heb 8:11; 1Jn 2:20, 1Jn 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].
4:104:10: Քանզի եւ առնէ՛ք իսկ զդո՛յն յամենայն եղբարս, որ են յամենայն կողմանս Մակեդովնացւոց։ Աղաչեմ զձեզ ե՛ղբարք՝ առաւե՛լ եւս առաւելուլ եւ առատանալ. հանդարտել[4591], [4591] Ոմանք. Առնէք իսկ զնոյն յամենայն... աղաչեմք զձեզ եղ՛՛... եւս յաւելուլ եւ առա՛՛։
10 որովհետեւ այդ նոյնն անում էք բոլոր եղբայրների հանդէպ, որ գտնւում են Մակեդոնիայի բոլոր կողմերում: Եղբայրնե՛ր, խնդրում եմ ձեզ, որ առաւել եւս աճէք եւ առաջ գնաք,
10 Եւ արդէն կը սիրէք դուք Մակեդոնիայի մէջ եղող բոլոր եղբայրները, սակայն կ’աղաչենք ձեզի, եղբա՛յրներ, որ ա՛լ աւելի առատանաք
Քանզի եւ առնէք իսկ զդոյն յամենայն եղբարս որ են յամենայն կողմանս Մակեդոնացւոց. աղաչեմք զձեզ, եղբարք, առաւել եւս առաւելուլ եւ առատանալ:

4:10: Քանզի եւ առնէ՛ք իսկ զդո՛յն յամենայն եղբարս, որ են յամենայն կողմանս Մակեդովնացւոց։ Աղաչեմ զձեզ ե՛ղբարք՝ առաւե՛լ եւս առաւելուլ եւ առատանալ. հանդարտել[4591],
[4591] Ոմանք. Առնէք իսկ զնոյն յամենայն... աղաչեմք զձեզ եղ՛՛... եւս յաւելուլ եւ առա՛՛։
10 որովհետեւ այդ նոյնն անում էք բոլոր եղբայրների հանդէպ, որ գտնւում են Մակեդոնիայի բոլոր կողմերում: Եղբայրնե՛ր, խնդրում եմ ձեզ, որ առաւել եւս աճէք եւ առաջ գնաք,
10 Եւ արդէն կը սիրէք դուք Մակեդոնիայի մէջ եղող բոլոր եղբայրները, սակայն կ’աղաչենք ձեզի, եղբա՛յրներ, որ ա՛լ աւելի առատանաք
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: ибо вы так и поступаете со всеми братиями по всей Македонии. Умоляем же вас, братия, более преуспевать
4:10  καὶ γὰρ ποιεῖτε αὐτὸ εἰς πάντας τοὺς ἀδελφοὺς [τοὺς] ἐν ὅλῃ τῇ μακεδονίᾳ. παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, περισσεύειν μᾶλλον,
4:10. καὶ (and) γὰρ (therefore) ποιεῖτε (ye-do-unto) αὐτὸ (to-it) εἰς (into) πάντας ( to-all ) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) [τοὺς] "[to-the-ones]"ἐν (in) ὅλῃ (unto-whole) τῇ (unto-the-one) Μακεδονίᾳ. (unto-a-Makedonia) Παρακαλοῦμεν (We-call-beside-unto) δὲ (moreover) ὑμᾶς, (to-ye," ἀδελφοί , ( Brethrened ,"περισσεύειν (to-about-of) μᾶλλον, (more-such,"
4:10. etenim facitis illud in omnes fratres in universa Macedonia rogamus autem vos fratres ut abundetis magisFor indeed you do it towards all the brethren in all Macedonia. But we entreat you, brethren, that you abound more:
10. for indeed ye do it toward all the brethren which are in all Macedonia. But we exhort you, brethren, that ye abound more and more;
And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more:

10: ибо вы так и поступаете со всеми братиями по всей Македонии. Умоляем же вас, братия, более преуспевать
4:10  καὶ γὰρ ποιεῖτε αὐτὸ εἰς πάντας τοὺς ἀδελφοὺς [τοὺς] ἐν ὅλῃ τῇ μακεδονίᾳ. παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, περισσεύειν μᾶλλον,
4:10. etenim facitis illud in omnes fratres in universa Macedonia rogamus autem vos fratres ut abundetis magis
For indeed you do it towards all the brethren in all Macedonia. But we entreat you, brethren, that you abound more:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:10: Ye do it toward all the brethren - Ye not only love one another at Thessalonica, but ye love all the brethren in Macedonia; ye consider them all as children of the same Father; and that all the Churches which are in Christ make one great and glorious body, of which he is the head.
Albert Barnes: Notes on the Bible - 1834
4:10: And indeed ye do it - See the notes on Th1 1:7.
But we beseech you, brethren, that ye increase more and more - See the notes at Th1 3:12. Here, as elsewhere, the apostle makes the fact that they deserved commendation for what they had done, a stimulus to arouse them to still higher attainments. Bloomfield.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: all the: Th1 1:7; Co2 8:1, Co2 8:2, Co2 8:8-10; Eph 1:15; Col 1:4; Th2 1:3; Plm 1:5-7
that ye: Th1 4:1, Th1 3:12; Phi 1:9, Phi 3:13-15; Pe2 3:18
1 Thessalonians 4:11
John Gill
And indeed ye do it towards all the brethren,.... Whether high or low, rich or poor, bond or free, greater or lesser believers, and whether related in the bonds of nature or not; they exercised this grace of love without respect of persons, to all, and not only to all the brethren in the particular community at Thessalonica, but
which are in all Macedonia; throughout the whole country, particularly at Philippi and Berea, and other places:
but we beseech you, brethren. The Alexandrian copy reads, "beloved brethren"; and the Syriac version, "I beseech you, my brethren: that ye increase more and more"; in showing love to the brethren; which may be done both by administering to them in things temporal, by assisting them in distress, by sympathizing with them, and by giving them counsel and advice; and in things spiritual, by bearing their burdens, forbearing with them, and forgiving them; by admonishing them in love, by stirring them up to love and good works, by praying with them and for them, and by instructing and building them up in their most holy faith; and this increase, and abounding in the exercise of this grace, may respect not only the more frequent and fervent use of it, but also the larger extent of it to other objects; as not only to all the brethren in their own church, and to all that were in Macedonia, to which it did extend, but likewise to all the brethren in other parts of the world, and which are more distant and remote; and even to the poor saints at Jerusalem in particular; and accordingly we find that their love did abound unto them; see Rom 15:25, this shows, that though brotherly love was much practised by these saints, yet it was not perfect; nor is any grace perfect as to degrees; nor is any saint perfect in the discharge of duty in this life.
Robert Jamieson, A. R. Fausset and David Brown
And indeed--Greek, "For even."
4:114:11: եւ գործել զիւրաքանչիւր. եւ գործե՛լ ձեռօ՛ք ձերովք, որպէս եւ պատուիրեցաք ձեզ, զի գնայցէք պարկեշտութեամբ առ արտաքինսն, եւ մի՛ իւիք կարօտեալք իցէք[4592]։[4592] Ոմանք. Ձեռօք իւրովք, որպէս պատուիրեցաք։
11 ապրէք խաղաղ եւ իւրաքանչիւրդ ձեր գործով զբաղուէք ու աշխատէք ձեր ձեռքերով, ինչպէս որ պատուիրել ենք ձեզ, որպէսզի պարկեշտութեամբ վարուէք դրսեցիների հետ եւ ոչ մի բանի կարօտ չլինէք:
11 Եւ ջանաք հանդարտ կենալ ու ամէն մէկդ իր գործը գործէ ու ձեր ձեռքերովը աշխատիք, ինչպէս ձեզի պատուիրեցինք,
հանդարտել եւ գործել զիւրաքանչիւր, եւ գործել ձեռօք ձերովք, որպէս եւ պատուիրեցաք ձեզ, զի գնայցէք պարկեշտութեամբ առ արտաքինսն, եւ մի՛ իւիք կարօտեալք իցէք:

4:11: եւ գործել զիւրաքանչիւր. եւ գործե՛լ ձեռօ՛ք ձերովք, որպէս եւ պատուիրեցաք ձեզ, զի գնայցէք պարկեշտութեամբ առ արտաքինսն, եւ մի՛ իւիք կարօտեալք իցէք[4592]։
[4592] Ոմանք. Ձեռօք իւրովք, որպէս պատուիրեցաք։
11 ապրէք խաղաղ եւ իւրաքանչիւրդ ձեր գործով զբաղուէք ու աշխատէք ձեր ձեռքերով, ինչպէս որ պատուիրել ենք ձեզ, որպէսզի պարկեշտութեամբ վարուէք դրսեցիների հետ եւ ոչ մի բանի կարօտ չլինէք:
11 Եւ ջանաք հանդարտ կենալ ու ամէն մէկդ իր գործը գործէ ու ձեր ձեռքերովը աշխատիք, ինչպէս ձեզի պատուիրեցինք,
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: и усердно стараться о том, чтобы жить тихо, делать свое [дело] и работать своими собственными руками, как мы заповедывали вам;[12:] чтобы вы поступали благоприлично перед внешними и ни в чем не нуждались.
4:11  καὶ φιλοτιμεῖσθαι ἡσυχάζειν καὶ πράσσειν τὰ ἴδια καὶ ἐργάζεσθαι ταῖς [ἰδίαις] χερσὶν ὑμῶν, καθὼς ὑμῖν παρηγγείλαμεν,
4:11. καὶ (and) φιλοτιμεῖσθαι ( to-value-care-unto ) ἡσυχάζειν (to-quiesce-to) καὶ (and) πράσσειν (to-practice) τὰ (to-the-ones) ἴδια ( to-private-belonged ) καὶ (and) ἐργάζεσθαι ( to-work-to ) ταῖς (unto-the-ones) χερσὶν (unto-hands) ὑμῶν, (of-ye,"καθὼς (down-as) ὑμῖν (unto-ye) παρηγγείλαμεν, (we-messaged-beside,"
4:11. et operam detis ut quieti sitis et ut vestrum negotium agatis et operemini manibus vestris sicut praecepimus vobisAnd that you use your endeavour to be quiet: and that you do your own business and work with your own hands, as we commanded you:
11. and that ye study to be quiet, and to do your own business, and to work with your hands, even as we charged you;[12]. that ye may walk honestly toward them that are without, and may have need of nothing.
And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you;
[12] That ye may walk honestly toward them that are without, and [that] ye may have lack of nothing:

11: и усердно стараться о том, чтобы жить тихо, делать свое [дело] и работать своими собственными руками, как мы заповедывали вам;
[12:] чтобы вы поступали благоприлично перед внешними и ни в чем не нуждались.
4:11  καὶ φιλοτιμεῖσθαι ἡσυχάζειν καὶ πράσσειν τὰ ἴδια καὶ ἐργάζεσθαι ταῖς [ἰδίαις] χερσὶν ὑμῶν, καθὼς ὑμῖν παρηγγείλαμεν,
4:11. et operam detis ut quieti sitis et ut vestrum negotium agatis et operemini manibus vestris sicut praecepimus vobis
And that you use your endeavour to be quiet: and that you do your own business and work with your own hands, as we commanded you:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
4:11: That ye study to be quiet - Though in general the Church at Thessalonica was pure and exemplary, yet there seem to have been some idle, tattling people among them, who disturbed the peace of others; persons who, under the pretense of religion, gadded about from house to house; did not work, but were burdensome to others; and were continually meddling with other people's business, making parties, and procuring their bread by religious gossiping. To these the apostle gives those directions which the whole Church of God should enforce wherever such troublesome and dangerous people are found; viz.: That they should study to be quiet, ἡσυχαζειν, to hold their peace, as their religious cant will never promote true religion; that they should do their own business, and let that of others alone; and that they should work with their own hands, and not be a burden to the Church of God, or to those well meaning but weak and inconsiderate people who entertain them, being imposed on by their apparent sanctity and glozing conversation. An idle person, though able to discourse like an angel, or pray like an apostle, cannot be a Christian; all such are hypocrites and deceivers; the true members of the Church of Christ walk, work, and labor.
4:12: That ye may walk honestly - Ευσχημονως· Becomingly, decently, respectably; as is consistent with the purity, holiness, gravity, and usefulness of your Christian calling.
Them that are without - The unconverted Gentiles and Jews. See this expression explained at large on Col 4:5.
That ye may have lack of nothing - That ye may be able to get your bread by honest labor, which God will ever bless; and be chargeable to no man. He that is dependent on another is necessarily in bondage; and he who is able to get his own bread by the sweat of his brow, should not be under obligation even to a king.
I do not recollect whether, in any other part of this work, I have given the following story from the Hatem Tai Nameh. Hatem Tai was an Arabian nobleman, who flourished some time before the Mahommedan era; he was reputed the most generous and liberal man in all the east. One day he slew one hundred camels, and made a feast, to which all the Arabian lords and all the peasantry in the district were invited. About the time of the feast he took a walk towards a neighboring wood, to see if he could find any person whom he might invite to partake of the entertainment which he had then provided. Walking along the skirt of the wood, he espied an old man coming out of it, laden with a burden of faggots; he accosted him and asked if he had not heard of the entertainment made that day by Hatem Tai. The old man answered in the affirmative. He asked him why he did not attend and partake with the rest. The old man answered: "He that is able to gain his bread even by collecting faggots in the wood, should not be beholden even to Hatem Tai." This is a noble saying, and has long been a rule of conduct to the writer of this note.
Albert Barnes: Notes on the Bible - 1834
4:11: And that ye study to be quiet - Orderly, peaceful; living in the practice of the calm virtues of life. The duty to which he would exhort them was that of being subordinate to the laws; of avoiding all tumult and disorder; of calmly pursuing their regular avocations, and of keeping themselves from all the assemblages of the idle, the restless, and the dissatisfied. No Christian should be engaged in a mob; none should be identified with the popular excitements which lead to disorder and to the disregard of the laws. The word rendered "ye study" (φιλοτιμέομαι philotimeomai), means properly, "to love honor, to be ambitious;" and here means the same as when we say "to make it a point of honor to do so and so. Robinson, Lex. It is to be regarded as a sacred duty; a thing in which our honor is concerned. Every man should regard himself as disgraced who is concerned in a mob.
And to do your own business - To attend to their own concerns, without interfering with the affairs of others; see the notes on Phi 2:4; compare Th2 3:11; Ti1 5:13; Pe1 4:13. The injunction here is one of the beautiful precepts of Christianity so well adapted to promote the good order and the happiness of society. It would pRev_ent the impertinent and unauthorized prying into the affairs of others, to which many are so prone, and produce that careful attention to what properly belongs to our calling in life, which leads to thrift, order, and competence. Religion teaches no man to neglect his business. It requires no one to give up an honest calling and to be idle. It asks no one to forsake a useful occupation; unless he can exchange it for one more useful. It demands, indeed, that we shall be willing so far to suspend our ordinary labors as to observe the Sabbath; to maintain habits of devotion; to improve our minds and hearts by the study of truth, to cultivate the social affections, and to do good to others as we have an opportunity; but it makes no one idle, and it countenances idleness in no one. A man who is habitually idle can have very slender pretensions to piety. There is enough in this world for every one to do, and the Saviour set such an example of untiring industry in his vocation as to give each one occasion to doubt whether he is his true follower if he is not disposed to be employed.
And to work with your own hands, as we commanded you - This command is not referred to in the history Acts 17, but it is probable that the apostle saw that many of those residing in Thessalonica were disposed to spend their time in indolence, and hence insisted strongly on the necessity of being engaged in some useful occupation; compare Act 17:21. Idleness is one of the great evils of the pagan world in almost every country, and the parent of no small part of their vices. The effect of religion everywhere is to make people industrious; and every man, who is able, should feel himself under sacred obligation to be employed. God made man to work (compare Gen 2:15; Gen 3:19), and there is no more benevolent arrangement of his government than this. No one who has already enough for himself and family, but who can make money to do good to others, has a right to retire from business and to live in idleness (compare Act 20:34; Eph 4:27); no one has a right to live in such a relation as to be wholly dependent on others, if he can support himself; and no one has a right to compel others to labor for him, and to exact their unrequited toil, in order that he may be supported in indolence and ease. The application of this rule to all mankind would speedily put an end to slavery, and would convert multitudes, even in the church, from useless to useful people. If a man has no necessity to labor for himself and family, he should regard it as an inestimable privilege to be permitted to aid those who cannot work - the sick, the aged, the infirm. If a man has no need to add to what he has for his own temporal comfort, what a privilege it is for him to toil in promoting public improvements: in founding colleges, libraries, hospitals, and asylums; and in sending the gospel to those who are sunk in wretchedness and want! No man understands fully the blessings which God has bestowed on him, if he has hands to work and will not work.

4:12: That ye may walk honestly toward them that are without - Out of the church; comp notes on Col 4:5. The word rendered honestly, means "becomingly, decorously, in a proper manner;" Rom 13:13; Co1 14:40. It does not refer here to mere honesty in the transaction of business, but to their general treatment of those who were not professing Christians. They were to conduct themselves toward them in all respects in a becoming manner - to be honest with them; to be faithful to their engagements; to be kind and courteous in their conversation; to show respect where it was due, and to endeavor in every way to do them good. There are few precepts of religion more important than those which enjoin upon Christians the duty of a proper treatment of those who are not connected with the church.
And that ye may have lack of nothing - Margin, no man. The Greek will bear either construction, but the translation in the text is probably the correct one. The phrase is to be taken in connection not merely with that which immediately precedes it - as if "their walking honestly toward those who were without" would preserve them from want - but as meaning that their industrious and quiet habits; their patient attention to their own business, and upright dealing with every man, would do it. They would, in this way, have a competence, and would not be beholden to others. Learn hence, that it is the duty of a Christian so to live as not to be dependent on others, unless he is made so by events of divine Providence which he cannot foresee or control. No man should be dependent on others as the result of idle habits; of extravagance and improvidence; of the neglect of his own business, and of intermeddling with that of others. If by age, losses, infirmities, sickness, he is made dependent, he cannot be blamed, and he should not repine at his lot. One of the ways in which a Christian may always do good in society, and honor his religion, is by quiet and patient industry, and by showing that religion prompts to those habits of economy on which the happiness of society so much depends.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: that: Pro 17:1; Ecc 4:6; Lam 3:26; Th2 3:12; Ti1 2:2; Pe1 3:4
study: Rom 15:20; Co2 5:9 *Gr.
and to do: Mar 13:34; Luk 12:42, Luk 12:43; Rom 12:4-8; Col 3:22-24; Th2 3:11; Ti1 5:13; Tit 2:4-10; Pe1 4:10, Pe1 4:11, Pe1 4:15
to work: Act 20:35; Rom 12:11; Co1 4:12; Eph 4:28; Th2 3:7-12; Tit 3:14 *marg.
1 Thessalonians 4:12

4:12: ye may walk: Th1 5:22; Rom 12:17, Rom 13:13; Co2 8:20, Co2 8:21; Phi 4:8; Tit 2:8-10; Pe1 2:12; Pe1 3:16, Pe1 3:17
them: Mar 4:11; Co1 5:12, Co1 5:13; Col 4:5; Ti1 3:7; Pe1 3:1
nothing: or, no man, Co2 11:7-9
1 Thessalonians 4:13

Geneva 1599
(7) And that ye study to be quiet, (8) and to do your own business, and to work with your own hands, as we commanded you;
(7) He condemns unsettled minds, and such as are curious in matters which do not concern them. (8) He rebukes idleness and slothfulness: and whoever is given to these vices, fall into other wickedness, to the great offence of the Church.
John Gill
And that ye study to be quiet,.... To live peaceably in their own families, and to give no disturbance to other families, by talebearing, whispering, and backbiting; to behave with quietness in the neighbourhood, town, or city, they dwell in, and to seek the peace thereof; and to lead a quiet and peaceable life, in all godliness and honesty, in the commonwealth, and under the government to which they belong; and not to create and encourage factions, divisions, animosities, and contentions, in their own church, or in any of the churches of Christ; and it becomes saints to make this their study, to be very solicitous for it, to strive for it, and pursue after it: the word used signifies to be ambitious of it, as what is a man's glory and honour, to emulate and strive to outdo each other, as who shall have the honour of being the quietest person, and the most peaceable member in the community:
and to do your own business: or private business, or what is proper and peculiar to a man's self; to abide every man in his own calling wherein he is called, and attend the business of it, and not thrust himself into other families, and officiously take upon him, under a pretence of zeal, affection, and friendship, to inspect, direct, or manage the business of others: in short, he should not meddle with other people's business, but mind his own: and this is what the Jews call , "the way of the earth", or the business of life:
"there are four things, (they say (a)) in which a man should employ himself continually, with all his might, and these are they, the law, and good works, and prayer, and the business of life;''
upon which the gloss has this note by way of explanation,
"if a man is an artificer (let him attend) to his art; if a merchant to his merchandise, and if he is a soldier to war;''
and which may serve to illustrate the apostle's sense:
and to work with your own hands; the reason of this is, because there were some among them, who would not work at all; see Th2 3:11 and by this instruction it appears, that the members of this church, in common, were such as were brought up to handicraft trades and businesses, and were poor and mean; and this was the general case of the primitive churches: it pleased God to choose and call the poor of this world, to whom the Gospel was preached, and they received it; few of the rulers among the Jews believed in Christ, and not many mighty, rich, or noble among the Gentiles were called; some there were, and in this church there were some of the chief women of the city, Acts 17:4, and though these and others of the better sort, as well as ministers of the Gospel among them, who laboured in the word and doctrine, were not obliged by this to perform manual work and labour, yet were not exempted from all concern in the exhortation; it being proper and necessary, that all sorts of persons be employed in one sort of business or another, and to use diligence and application in it: the apostle's view being chiefly to inveigh against sloth and idleness, and to exhort to labour and industry as the most effectual method to preserve peace and quietness, and to keep persons from being troublesome and hurtful, in families, churches, and commonwealths: the reasons enforcing this follow in this and the next verse,
as we commanded you; and the command of an apostle carries weight and authority with it, and ought to be obeyed; yea, they not only strictly enjoined a diligent application to business, but set them an example themselves, see Th1 2:9.
(a) T. Bab. Beracot, fol. 32. 2.
John Wesley
That ye study - Literally, that ye be ambitious: an ambition worthy a Christian. To work with your hands - Not a needless caution; for temporal concerns are often a cross to them who are newly filled with the love of God.
Robert Jamieson, A. R. Fausset and David Brown
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" (Th2 3:11-12).
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 Th1 4:12. 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 Th2 3:6-12.
4:124:12: Ո՛չ կամիմ ե՛ղբարք՝ եթէ տգէտք իցէք վասն ննջեցելոցն. զի մի՛ տրտմիցիք որպէս եւ այլքն որոց ո՛չ գոյ յոյս[4593]։ [4593] Ոսկան. Ոչ կամիմք եղբարք... վասն ննջեցելոց։ Ոմանք. Զի մի տրտմիջիք, որպէս եւ այնքն ո՛՛։
12 Եղբայրնե՛ր, չեմ ուզում, որ անգէտ լինէք ննջեցեալների մասին, որպէսզի չտխրէք, ինչպէս ուրիշները, որոնք յոյս չունեն:
12 որպէս զի դուրսիններուն հետ պարկեշտութեամբ վարուիք ու բանի մը* կարօտ չըլլաք։Չենք ուզեր, եղբայրներ, որ տգէտ ըլլաք ննջեցեալներուն վրայով, որպէս զի չտրտմիք ինչպէս ուրիշները՝ որոնք յոյս չունին։
Ոչ կամիմ, եղբարք, եթէ տգէտք իցէք վասն ննջեցելոցն, զի մի՛ տրտմիցիք որպէս եւ այլքն որոց ոչ գոյ յոյս:

4:12: Ո՛չ կամիմ ե՛ղբարք՝ եթէ տգէտք իցէք վասն ննջեցելոցն. զի մի՛ տրտմիցիք որպէս եւ այլքն որոց ո՛չ գոյ յոյս[4593]։
[4593] Ոսկան. Ոչ կամիմք եղբարք... վասն ննջեցելոց։ Ոմանք. Զի մի տրտմիջիք, որպէս եւ այնքն ո՛՛։
12 Եղբայրնե՛ր, չեմ ուզում, որ անգէտ լինէք ննջեցեալների մասին, որպէսզի չտխրէք, ինչպէս ուրիշները, որոնք յոյս չունեն:
12 որպէս զի դուրսիններուն հետ պարկեշտութեամբ վարուիք ու բանի մը* կարօտ չըլլաք։
Չենք ուզեր, եղբայրներ, որ տգէտ ըլլաք ննջեցեալներուն վրայով, որպէս զի չտրտմիք ինչպէս ուրիշները՝ որոնք յոյս չունին։
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: Не хочу же оставить вас, братия, в неведении об умерших, дабы вы не скорбели, как прочие, не имеющие надежды.
4:12  ἵνα περιπατῆτε εὐσχημόνως πρὸς τοὺς ἔξω καὶ μηδενὸς χρείαν ἔχητε.
4:12. ἵνα (so) περιπατῆτε (ye-might-tread-about-unto) εὐσχημόνως (unto-goodly-holdened-of) πρὸς (toward) τοὺς (to-the-ones) ἔξω (out-unto-which) καὶ (and) μηδενὸς (of-lest-moreover-one) χρείαν (to-an-affording-of) ἔχητε. (ye-might-hold)
4:12. et ut honeste ambuletis ad eos qui foris sunt et nullius aliquid desideretisAnd that you walk honestly towards them that are without: and that you want nothing of any man's.
13. But we would not have you ignorant, brethren, concerning them that fall asleep; that ye sorrow not, even as the rest, which have no hope.
But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope:

13: Не хочу же оставить вас, братия, в неведении об умерших, дабы вы не скорбели, как прочие, не имеющие надежды.
4:12  ἵνα περιπατῆτε εὐσχημόνως πρὸς τοὺς ἔξω καὶ μηδενὸς χρείαν ἔχητε.
4:12. et ut honeste ambuletis ad eos qui foris sunt et nullius aliquid desideretis
And that you walk honestly towards them that are without: and that you want nothing of any man's.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: В этом и дальнейших стихах послания речь идет о двух самых важных темах: судьбе умерших до парусии Христа, и о признаках самой парусии. Мысль стиха 13: не стоит отдельно от ст. 11-12. Усиленное развитие ожиданием парусии Христа, ослабив, с одной стороны, внимание к обычной рутине жизни, могла, с другой стороны, вызвать настойчивый вопрос о том, какова будет судьба тех, кои умрут, или же умерли до парусии. Нужно думать, что несколько случаев смерти уже имело место; затруднение было не совсем воображаемое. Тимофей, в свою бытность в Ф., несомненно заметил это затруднение, и сообщил о нем Ап. Павлу, Ап. не желает оставить Ф. без объяснения на эту очень важную тему, - именно peri twn kekoimh menwn - умерших. Ватиканский и Синайский кодексы читают koimwmenwn - что, по мнению англ. ученого еп. Lightfoot'a, "является более выразительным термином, указывающим вперед на будущее пробуждение, и т. об. содержащим в себе намек на воскресение более определенным образом, чем kekomhmenwn". (Notes, стр. 63). Цель Апостола та, чтобы они не скорбели, как oi loipoi - как язычники. Здесь не скорбь вообще запрещена, что отчасти естественно человеку, а излишнее ее проявление, как у язычников, смотревших на факт разлуки с миром, то с отчаянием, то с тем грустно-безнадежным, но отчасти и бравирующим чувством, которое там хорошо выражено у римского поэта Катулла: Nobis, cum semel occidit brevis lux, Nox est perpetua una dormienda. (Смотри Catulli, Tibulli, propertii carmina, Lipsiae, 1890, стр. 3:V:5-6). У Ф. же примешивалось сюда и опасение за судьбу умерших.
Adam Clarke: Commentary on the Bible - 1831
4:13: I would not have you to be ignorant - Instead of εχομεν, have, θελομεν, wish, is the reading of ADEFG, many others, besides the Arabic, Ethiopic, Armenian, some of the Slavonian, the Vulgate, and Itala, with many of the Greek fathers. This is undoubtedly the true reading: Brethren, I would not wish you to be ignorant; or, I would not that you should be ignorant.
This was probably one of the points which were lacking in their faith, that he wished to go to Thessalonica to instruct them in.
Them which are asleep - That is, those who are dead. It is supposed that the apostle had heard that the Thessalonians continued to lament over their dead, as the heathens did in general who had no hope of the resurrection of the body; and that they had been puzzled concerning the doctrine of the resurrection. To set them right on this important subject, he delivers three important truths:
1. He asserts, as he had done before, that they who died in the Lord should have, in virtue of Christ's resurrection, a resurrection unto eternal life and blessedness.
2. He makes a new discovery, that the last generation should not die at all, but be in a moment changed to immortals.
3. He adds another new discovery, that, though the living should not die, but be transformed, yet the dead should first be raised, and be made glorious and immortal; and so, in some measure, have the preference and advantage of such as shall then be found alive. See Dodd.
Albert Barnes: Notes on the Bible - 1834
4:13: But I would not have you to be ignorant - I would have you fully informed on the important subject which is here referred to. It is quite probable from this, that some erroneous views pRev_ailed among them in reference to the condition of those who were dead, which tended to pRev_ent their enjoying the full consolation, which they might otherwise have done. Of the pRev_alence of these views, it is probable the apostle had been informed by Timothy on his return from Thessalonica; Th1 3:6. What they were we are not distinctly informed, and can only gather from the allusions which Paul makes to them, or from the opposite doctrines which he states, and which are evidently designed to correct those which pRev_ailed among them. From these statements, it would appear that they supposed that those who had died, though they were true Christians, would be deprived of some important advantages which those would possess who should survive to the coming of the Lord. There seems some reason to suppose, as Koppe conjectures (compare also Saurin, Serm. vol. 6:1), that the case of their grief was two-fold; one, that some among them doubted whether there would be any resurrection (compare Co1 15:12), and that they supposed that they who had died were thus cut off from the hope of eternal happiness, so as to leave their surviving friends to sorrow "as those who had no hope;" the other, that some of them believed that, though those who were dead would indeed rise again, yet it would be long after those who were living when the Lord Jesus would return had been taken to glory, and would be always in a condition inferior to them.
See Koppe, in loc. The effect of such opinions as these can be readily imagined. it would be to deprive them of the consolation which they might have had, and should have had, in the loss of their pious friends. They would either mourn over them as wholly cut off from hope, or would sorrow that they were to be deprived of the highest privileges which could result from redemption. It is not to be regarded as wonderful that such views should have pRev_ailed in Thessalonica. There were those even at Corinth who wholly denied the doctrine of the resurrection Co1 15:12; and we are to remember that those to whom the apostle now wrote had been recently converted from paganism; that they had enjoyed his preaching but a short time; that they had few or no books on the subject of religion; and that they were surrounded by those who had no faith in the doctrine of the resurrection at all, and who were doubtless able - as skeptical philosophers often are now - to urge their objections to the doctrine in such a way as greatly to perplex Christians. The apostle, therefore, felt the importance of stating the exact truth on the subject, that they might not have unnecessary sorrow, and that their unavoidable grief for their departed friends might not be aggravated by painful apprehensions about their future condition.
Concerning them which are asleep - It is evident from this that they had been recently called to part with some dear and valued members of their church. The word sleep is frequently applied in the New Testament to the death of saints. For the reasons why it is, see the Joh 11:11 note; Co1 11:30; Co1 15:51 notes.
That ye sorrow not, even as others which have no hope - That is, evidently, as the pagan, who had no hope of future life; compare notes on Eph 2:12. Their sorrow was caused not only by the fact that their friends were removed from them by death, but from the fact that they had no evidence that their souls were immortal; or that, if they still lived, that they were, happy; or that their bodies would rise again. Hence, when they buried them, they buried their hopes in the grave, and so far as they had any evidence, they were never to see them again. Their grief at parting was not mitigated by the belief that the soul was now happy, or by the prospect of again being with them in a better world. It was on this account, in part, that the pagans indulged in expressions of such excessive grief. When their friends died, they hired men to play in a mournful manner on a pipe or trumpet, or women to howl and lament in a dismal manner. They beat their breasts; uttered loud shrieks; rent their garments; tore off their hair; cast dust on their heads, or sat down in ashes. It is not improbable that some among the Thessalonians, on the death of their pious friends, kept up these expressions of excessive sorrow. To pRev_ent this, and to mitigate their sorrow, the apostle refers them to the bright hopes which Christianity had Rev_ealed, and points them to the future glorious re-union with the departed pious dead. Hence, learn:
(1) That the world without religion is destitute of hope. It is just as true of the pagan world now as it was of the ancient pagans, that they have no hope of a future state. They have no evidence that there is any such future state of blessedness; and without such evidence there can be no hope; compare notes on Eph 2:12.
(2) that the excessive sorrow of the children of this world, when they lose a friend, is not to be wondered at. They bury their hopes in the grave. They part, for all that they know or believe, with such a friend for ever. The wife, the son, the daughter, they consign to silence - to decay - to dust, not expecting to meet them again. They look forward to no glorious resurrection when that body shall rise, and when they shall be reunited to part no more. It is no wonder that they weep - for who would not weep when he believes that he parts with his friends for ever?
(3) it is only the hope of future blessedness that can mitigate this sorrow. Religion Rev_eals a brighter world - a world where all the pious shall be reunited; where the bonds of love shall be made stronger than they were here; where they shall never be severed again. It is only this hope that can sooth the pains of grief at parting; only when we can look forward to a better world and feel that we shall see them again - love them again - love them foRev_er - that our tears are made dry.
(4) the Christian, therefore, when he loses a Christian friend, should not sorrow as others do. He will feel, indeed, as keenly as they do, the loss of their society; the absence of their well-known faces; the want of the sweet voice of friendship and love; for religion does not blunt the sensibility of the soul, of make the heart unfeeling. Jesus wept at the grave of Lazarus, and religion does not pRev_ent the warm, gushing expressions of sorrow when God comes into a family and removes a friend. But this sorrow should not be like that of the world. It should not be:
(a) such as arises from the feeling that there is to be no future union;
(b) it should not be accompanied with repining or complaining;
(c) it should not be excessive, or beyond that which God designs that we should feel.
It should be calm, submissive, patient; it should be that which is connected with steady confidence in God; and it should be mitigated by the hope of a future glorious union in heaven. The eye of the weeper should look up through his tears to God. The heart of the sufferer should acquiesce in him even in the unsearchable mysteries of his dealings, and feel that all is right.
(5) it is a sad thing to die without hope - so to die as to have no hope for ourselves, and to leave none to our surviving friends that we are happy. Such is the condition of the whole pagan world; and such the state of those who die in Christian lands, who have no evidence that their peace is made with God. As I love my friends - my father, my mother, my wife, my children, I would not have them go forth-and weep over my grave as those who have no hope in my death. I would have their sorrow for my departure alleviated by the belief that my soul is happy with my God, even when they commit my cold clay to the dust; and were there no other reason for being a Christian, this would be worth all the effort which it requires to become one. It would demonstrate the unspeakable value of religion, that my living friends may go forth to my grave and be comforted in their sorrows with the assurance that my soul is already in glory, and that my body will rise again! No eulogium for talents, accomplishments, or learning; no pegans of praise for eloquence, beauty, or martial deeds; no remembrances of wealth and worldly greatness, would then so meet the desires which my heart cherishes, as to have them enabled, when standing around my open grave, to sing the song which only Christians can sing:
Unveil thy bosom, faithful tomb,
Take this new treasure to thy trust;
And give these sacred relics room.
To seek a slumber in the dust.
Nor pain, nor grief, nor anxious fear.
Invade thy bounds. No mortal woes.
Can reach the peaceful sleeper here,
While angels watch the soft repose.
So Jesus slept: God's dying Son.
Pass'd thro' the grave, and blest the bed;
Rest here, bleat saint, until from his throne.
The morning break, and pierce the shade.
Break from his throne, illustrious morn;
Attend, O Earth, his sovereign word;
Restore thy trust - a glorious form -
Call'd to ascend, and meet the Lord.
Watts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: I would: Rom 1:13; Co1 10:1, Co1 12:1; Co2 1:8; Pe2 3:8
which are: Th1 4:15, Th1 5:10; Kg1 1:21, Kg1 2:10; Dan 12:2; Mat 27:52; Luk 8:52, Luk 8:53; Joh 11:11-13; Act 7:60, Act 13:36; Co1 15:6, Co1 15:18; Pe2 3:4
ye sorrow: Gen 37:35; Lev 19:28; Deu 14:1, Deu 14:2; Sa2 12:19, Sa2 12:20, Sa2 18:33; Job 1:21; Eze 24:16-18; Joh 11:24; Act 8:2
which have: Eph 2:12; Job 19:25-27; Pro 14:32; Eze 37:11; Co1 15:19
1 Thessalonians 4:14
John Gill
That ye may walk honestly,.... Decently, in good credit and reputation, providing things honest in the sight of all men, for themselves and families, and honestly paying every man his own; on which account it became them to mind their own business, and work at their trades; otherwise their walk and conversation would be scandalous, and not honest and honourable:
toward them that are without: the men of the world, who were without the church; see 1Cor 5:12 profane sinners, unconverted Gentiles, that were without Christ and hope, and God in the world, and were aliens and strangers; and yet care should be taken that no occasion be given to such to reproach the name of God, the ways of Christ, and the doctrines of the Gospel:
and that ye may have lack of nothing; but have wherewith to supply the necessaries of life, and give to them also that stand in need, which is more blessed and honourable than to receive; or might not need any such instruction and exhortation, or any reproof for sloth and idleness; or not stand in need of "any man", as the Syriac version renders it; of the help and assistance of any, of any of those that are without, which would be dishonourable; or of them that are within, of the church, which might be burdensome. The Vulgate Latin version renders it, "that ye may not desire anything of anyone"; as the slothful man covets greedily all the day long what is another's, and this desire kills him, Prov 21:25 he covets an evil covetousness, and craves in a scandalous way the bread of others; when it would be more honourable for him to work with quietness, and eat his own bread got by honest labour, and not be beholden to another.
John Wesley
Decently - That they may have no pretence to say, (but they will say it still,) "This religion makes men idle, and brings them to beggary." And may want nothing - Needful for life and godliness. What Christian desires more?
Robert Jamieson, A. R. Fausset and David Brown
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 (Rom 13:13; 1Pet 2:12).
them . . . without--outside the Christian Church (Mk 4:11).
have lack of nothing--not have to beg from others for the supply of your wants (compare Eph 4:28). 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.
4:134:13: Եթէ հաւատամք՝ եթէ Յիսուս մեռաւ եւ յարեաւ. նոյնպէս եւ Աստուած զննջեցեալսն ՚ի ձեռն Յիսուսի ածցէ՛ ընդ նմա[4594]։ [4594] Օրինակ մի. ՚Ի ձեռն Քրիստոսի ածցէ։
13 Եթէ հաւատում ենք, թէ Յիսուս մեռաւ եւ յարութիւն առաւ, այդպէս էլ Աստուած Յիսուսի միջոցով ննջեցեալներին ետ կեանքի պիտի բերի նրա հետ:
13 Քանզի եթէ կը հաւատանք թէ Յիսուս մեռաւ ու յարութիւն առաւ, նոյնպէս ալ Աստուած ննջեցեալները Յիսուսով պիտի բերէ անոր հետ։
Եթէ հաւատամք եթէ Յիսուս մեռաւ եւ յարեաւ, նոյնպէս եւ Աստուած զննջեցեալսն ի ձեռն Յիսուսի ածցէ ընդ նմա:

4:13: Եթէ հաւատամք՝ եթէ Յիսուս մեռաւ եւ յարեաւ. նոյնպէս եւ Աստուած զննջեցեալսն ՚ի ձեռն Յիսուսի ածցէ՛ ընդ նմա[4594]։
[4594] Օրինակ մի. ՚Ի ձեռն Քրիստոսի ածցէ։
13 Եթէ հաւատում ենք, թէ Յիսուս մեռաւ եւ յարութիւն առաւ, այդպէս էլ Աստուած Յիսուսի միջոցով ննջեցեալներին ետ կեանքի պիտի բերի նրա հետ:
13 Քանզի եթէ կը հաւատանք թէ Յիսուս մեռաւ ու յարութիւն առաւ, նոյնպէս ալ Աստուած ննջեցեալները Յիսուսով պիտի բերէ անոր հետ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: Ибо, если мы веруем, что Иисус умер и воскрес, то и умерших в Иисусе Бог приведет с Ним.
4:13  οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα.
4:13. Οὐ (Not) θέλομεν (we-determine) δὲ (moreover) ὑμᾶς (to-ye) ἀγνοεῖν, (to-un-consider-unto," ἀδελφοί , ( Brethrened ,"περὶ (about) τῶν (of-the-ones) κοιμωμένων , ( of-being-reposed-unto ,"ἵνα (so) μὴ (lest) λυπῆσθε (ye-might-be-saddened-unto) καθὼς (down-as) καὶ (and) οἱ (the-ones) λοιποὶ ( remaindered ) οἱ (the-ones) μὴ (lest) ἔχοντες ( holding ) ἐλπίδα. (to-an-expectation)
4:13. nolumus autem vos ignorare fratres de dormientibus ut non contristemini sicut et ceteri qui spem non habentAnd we will not have you ignorant brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope.
14. For if we believe that Jesus died and rose again, even so them also that are fallen asleep in Jesus will God bring with him.
For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him:

14: Ибо, если мы веруем, что Иисус умер и воскрес, то и умерших в Иисусе Бог приведет с Ним.
4:13  οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα.
4:13. nolumus autem vos ignorare fratres de dormientibus ut non contristemini sicut et ceteri qui spem non habent
And we will not have you ignorant brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Для этого опасения нет никаких оснований. Ибо если мы веруем, что Иисус умер и воскрес, то судьба умерших находится в верных руках. Смерть и воскресение Христа - основа христианской надежды. Но как понимать выражение "в Иисусе" - dia tou Ihsoϋ? Оно, конечно, яснее определяет twn kekoimhmenwn, но все же выражение это довольно неожиданно. Еп. Ляйтфут прекрасно замечает здесь: "оправдание dia, вероятно, нужно искать в том, что koimhqhnai не равнозначаще с qaneϊn, но содержит в себе еще идею, во первых, мирной, тихой кончины, и, во вторых, пробуждения. Христос сделал смерть христианина мирным успением" (стр. 65, ор. cit.), отсюда и инструментальный характер предлога dia. Поэтому, нет нужды понимать этот стих, как указание на почивших во Иисусе "мученически", путем страданий за Него.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
State of Departed Saints.A. D. 51.
13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 15 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 prevent them which are asleep. 16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18 Wherefore comfort one another with these words.

In these words the apostle comforts the Thessalonians who mourned for the death of their relations and friends that died in the Lord. His design is to dissuade them from excessive grief, or inordinate sorrow, on that account. All grief for the death of friends is far from being unlawful; we may weep at least for ourselves if we do not weep for them, weep for own loss, though it may be their fain. Yet we must not be immoderate in our sorrows, because,

I. This looks as if we had no hope, v. 13. It is to act too much like the Gentiles, who had no hope of a better life after this; whereas we Christians, who have a most sure hope, the hope of eternal life after this, which God who cannot lie hath promised us, should moderate all our joys and our sorrows on account of any worldly thing. This hope is more than enough to balance all our griefs upon account of any of the crosses of the present time.

II. This is an effect of ignorance concerning those who are dead, v. 13. There are some things which we cannot be ignorant of concerning those that are asleep; for the land they are removed to is a land of darkness, which we know but little of and have no correspondence with. To go among the dead is to go among we know not whom, and to live we know not how. Death is an unknown thing, and the state of the dead, or the state after death, we are much in the dark about; yet there are some things concerning those especially who die in the Lord that we need not, and ought not, to be ignorant of; and, if these things be really understood and duly considered, they will be sufficient to allay our sorrow concerning them.

1. They sleep in Jesus. They are asleep, v. 13. They have fallen asleep in Christ, 1 Cor. xv. 18. Death does not annihilate them. It is but a sleep to them. It is their rest, and undisturbed rest. They have retired out of this troublesome world, to rest from all their labours and sorrows, and they sleep in Jesus, v. 14. Being still in union with him, they sleep in his arms and are under his special care and protection. Their souls are in his presence, and their dust is under his care and power; so that they are not lost, nor are they losers, but great gainers by death, and their removal out of this world is into a better.

2. They shall be raised up from the dead, and awakened out of their sleep, for God will bring them with him, v. 14. They then are with God, and are better where they are than when they were here; and when God comes he will bring them with him. The doctrine of the resurrection and the second coming of Christ is a great antidote against the fear of death and inordinate sorrow for the death of our Christian friends; and this doctrine we have a full assurance of, because we believe that Jesus died and rose again, v. 14. It is taken for granted that as Christians they knew and believed this. The death and resurrection of Christ are fundamental articles of the Christian religion, and give us hope of a joyful resurrection; for Christ, having risen from the dead, has become the first fruits of those that slept; and therefore those who have fallen asleep in him have not perished nor are lost, 1 Cor. xv. 18, 20. His resurrection is a full confirmation of all that is said in the gospel, or by the word of the Lord, which has brought life and immortality to light.

3. Their state and condition shall be glorious and happy at the second coming of Christ. This the apostle informs the Thessalonians of by the word of the Lord (v. 15), by divine revelation from the Lord Jesus; for though the resurrection of the dead, and a future state of blessedness, were part of the creed of the Old-Testament saints, yet they are much more clearly revealed in and by the gospel. By this word of the Lord we know, (1.) That the Lord Jesus will come down from heaven in all the pomp and power of the upper world (v. 16): The Lord himself shall descend from heaven with a shout. He ascended into heaven after his resurrection, and passed through these material heavens into the third heaven, which must retain him till the restitution of all things; and then he will come again, and appear in his glory. He will descend from heaven into this our air, v. 17. The appearance will be with pomp and power, with a shout--the shout of a king, and the power and authority of a mighty king and conqueror, with the voice of the archangel; an innumerable company of angels will attend him. Perhaps one, as general of those hosts of the Lord, will give notice of his approach, and the glorious appearance of this great Redeemer and Judge will be proclaimed and ushered in by the trump of God. For the trumpet shall sound, and this will awaken those that sleep in the dust of the earth, and will summon all the world to appear. For, (2.) The dead shall be raised: The dead in Christ shall rise first (v. 16), before those who are found alive at Christ's coming shall be changed; and so it appears that those who shall then be found alive shall not prevent those that are asleep, v. 15. The first care of the Redeemer in that day will be about his dead saints; he will raise them before the great change passes on those that shall be found alive: so that those who did not sleep in death will have no greater privilege or joy at that day than those who fell asleep in Jesus. (3.) Those that shall be found alive will then be changed. They shall be caught up together with them in the clouds, to meet the Lord in the air, v. 17. At, or immediately before, this rapture into the clouds, those who are alive will undergo a mighty change, which will be equivalent to dying. This change is so mysterious that we cannot comprehend it: we know little or nothing of it, 1 Cor. xv. 51. Only, in the general, this mortal must put on immortality, and these bodies will be made fit to inherit the kingdom of God, which flesh and blood in its present state are not capable of. This change will be in a moment, in the twinkling of an eye (1 Cor. xv. 52), in the very instant, or not long after the raising up of those that sleep in Jesus. And those who are raised, and thus changed, shall meet together in the clouds, and there meet with their Lord, to congratulate him on his coming, to receive the crown of glory he will then bestow upon them, and to be assessors with him in judgment, approving and applauding the sentence he will then pass upon the prince of the power of the air, and all the wicked, who shall be doomed to destruction with the devil and his angels. (4.) Here is the bliss of the saints at that day: they shall be ever with the Lord, v. 17. It will be some part of their felicity that all the saints shall meet together, and remain together for ever; but the principal happiness of heaven is this, to be with the Lord, to see him, live with him, and enjoy him, for ever. This should comfort the saints upon the death of their friends, that, although death has made a separation, yet their souls and bodies will meet again; we and they shall meet together again: we and they shall meet together again: we and they with all the saints shall meet our Lord, and be with him for ever, no more to be separated wither from him or from one another for ever. And the apostle would have us comfort one another with these words, v. 18. We should endeavour to support one another in times of sorrow, not deaden one another's spirits, nor weaken one another's hands, but should comfort one another; and this may be done by serious consideration and discourse on the many good lessons to be learned from the doctrine of the resurrection of the dead, the second coming of Christ, and the glory of the saints in that day.
Adam Clarke: Commentary on the Bible - 1831
4:14: For if we believe that Jesus died and rose again - Ει γαρ· Seeing that we believe; knowing that the resurrection of Christ is as fully authenticated as his death.
Even so them - It necessarily follows that them who sleep - die, in him - in the faith of the Gospel, will God bring with him - he will raise them up as Jesus was raised from the dead, in the same manner, i.e. by his own eternal power and energy; and he will bring them with him - with Christ, for he is the head of the Church, which is his body.
Albert Barnes: Notes on the Bible - 1834
4:14: For if we believe that Jesus died and rose again - That is, if we believe this, we ought also to believe that those who have died in. the faith of Jesus will be raised from the dead. The meaning is not that the fact of the resurrection depends on our believing that Jesus rose, but that the death and resurrection of the Saviour were connected with the resurrection of the saints; that the one followed from the other, and that the one was as certain as the other. The doctrine of the resurrection of the saints so certainly follows from that of the resurrection of Christ, that, if the one is believed, the other ought to be also; see the notes on Co1 15:12-14.
Which sleep in Jesus - A most beautiful expression. It is not merely that they have calm repose - like a gentle slumber - in the hope of awaking again, but that this is "in Jesus" - or "through" (διὰ dia) him; that is, his death and resurrection are the cause of their quiet and calm repose. They do not "sleep" in paganism, or in infidelity, or in the gloom of atheism - but in the blessed hope which Jesus has imparted. They lie, as he did, in the tomb - free from pain and sorrow, and with the certainty of being raised up again.
They sleep in Jesus, and are bless'd,
How kind their slumbers are;
From sufferings and from sin released,
And freed from every snare.
When, therefore, we think of the death of saints, let us think of what Jesus was in the tomb of Joseph of Arimathea. Such is the sleep of our pious friends now in the grave; such will be our own when we die.
Will God bring with him - This does not mean that God will bring them with him from heaven when the Saviour comes - though it will be true that their spirits will descend with the Saviour; but it means that he will bring them from their graves, and will conduct them with him to glory, to be with him; compare notes, Joh 14:3. The declaration, as it seems to me, is designed to teach the general truth that the redeemed are so united with Christ that they shall share the same destiny as he does. As the head was raised, so will all the members be. As God brought Christ from the grave, so will he bring them; that is, his resurrection made it certain that they would rise. It is a great and universal truth that God will bring all from their graves who "sleep in Jesus;" or that they shall all rise. The apostle does not, therefore, refer so much to the time when this would occur - meaning that it would happen when the Lord Jesus should return - as to the fact that there was an established connection between him and his people, which made it certain that if they died united with him by faith, they would be as certainly brought from the grave as he was.
If, however, it means, as Prof. Bush (Anastasis, pp. 266, 267) supposes, that they will be brought with him from heaven, or will accompany him down, it does not prove that there must have been a pRev_ious resurrection, for the full force of the language would be met by the supposition that their spirits had ascended to heaven, and would be brought with him to be united to their bodies when raised. If this be the correct interpretation, then there is probably an allusion to such passages as the following, representing the coming of the Lord accompanied by his saints. "The Lord my God shall come, and all the saints with thee." Zac 14:5. "And Enoch, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh, with thousand of his saints;" Jde 1:14. "Who," says President Dwight (Serm. 164), "are those whom God will bring with Him at this time? Certainly not the bodies of his saints ... The only answer is, he will bring with him 'the spirits of just men made perfect.'"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: if we: Isa 26:19; Rom 8:11; Co1 15:12-23; Co2 4:13, Co2 4:14; Rev 1:18
sleep: Th1 4:13, Th1 3:13; Co1 15:18; Rev 14:13
God: Th1 4:17; Gen 49:19; Zac 14:15; Mat 24:31; Co1 15:23; Phi 3:20, Phi 3:21; Th2 2:1; Jde 1:14, Jde 1:15
1 Thessalonians 4:15
Geneva 1599
(9) But I would not have you to be ignorant, brethren, (10) concerning them (11) which are asleep, that ye sorrow not, even as others which have no hope.
(9) The third part of the epistle, which is mixed in among the former exhortations (which he returns to afterwards), in which he speaks of mourning for the dead, and the manner of the resurrection, and of the latter day.
(10) We must take heed that we do not immoderately mourn for the dead, that is, as those do who think that the dead are utterly perished.
(11) A confirmation: for death is but a sleep of the body (for he speaks of the faithful) until the Lord comes.
John Gill
But I would not have you to be ignorant, brethren,.... As they seem to have been, about the state of the pious dead, the rule and measure of mourning for them, the doctrine of the resurrection of the dead, the second coming of Christ, and the future happiness of the saints; wherefore the apostle judged it necessary to write to them upon these subjects: the Alexandrian copy and others, the Complutensian edition, the Vulgate Latin, Arabic, and Ethiopic versions read, "we would not have you to be ignorant", &c.
concerning them which are asleep; that is, dead: it was in common use among the Eastern nations, when they spoke of their dead, to say they were asleep. This way of speaking is used frequently both in the Old and the New Testament; see 3Kings 2:10 1Cor 15:20 and very often with the Targumists; so the Targum on Eccles 3:4 "a time to weep", paraphrases it,
"a time to weep , "over them that are asleep":''
and in Eccles 4:2.
"I praised , "those that are asleep",''
the dead: the reason of this way of speaking was, because there is a likeness between sleep and death; in both there is no exercise of the senses, and persons are at rest, and both rise again; and they are common to all men, and proper and peculiar to the body only. The apostle designs such persons among the Thessalonians, who either died a natural death, or were removed by violence, through the rage and fury of their persecutors, for whom their surviving friends were pressed with overmuch sorrow, which is here cautioned against:
that ye sorrow not, even as others that have no hope; the apostle's view is not to encourage and establish a stoical apathy, a stupid indolence, and a brutal insensibility, which are contrary to the make of human nature, to the practice of the saints, and even of Christ and his apostles, and our apostle himself; but to forbid excessive and immoderate sorrow, and all the extravagant forms of it the Gentiles ran into; who having no notion of the doctrine of the resurrection of the dead, had no hope of ever seeing their friends more, but looked upon them as entirely lost, as no longer in being, and never more to be met with, seen, and enjoyed; this drove them to extravagant actions, furious transports, and downright madness; as to throw off their clothes, pluck off their hair, tear their flesh, cut themselves, and make baldness between their eyes for the dead; see Deut 14:1 practices forbidden the Jews, and which very ill become Christians, that believe the doctrine of the resurrection of the dead: the words are to be understood not of other Christians, who have no hope of the eternal welfare of their deceased friends; not but that the sorrow of those who have a good hope of the future Well being of their dear relatives, must and ought to be greatly different from that of others, who have no hope at all: it is observed by the Jews (b) on those words in Gen 23:2 and "Abraham came to mourn for Sarah", &c. that
"it is not said to weep for Sarah, but to mourn for her; "for such a woman as this, it is not fit to weep", after her soul is joined in the bundle of life, but to mourn for her, and do her great honour at her funeral; though because it is not possible that a man should not weep for his dead, it is said at the end, "and to weep for her":''
but here the words are to be understood of the other Gentiles that were in a state of nature and unregeneracy, who had no knowledge of the resurrection of the dead, or and hope of a future state, and of enjoying their friends in it: they are called , "the rest"; and the Syriac version renders it, "other men".
(b) Tzeror Hamnaor, fol. 23. 4.
John Wesley
Now - Herein the efficacy of Christianity greatly appears, - that it neither takes away nor embitters, but sweetly tempers, that most refined of all affections, our desire of or love to the dead.
Robert Jamieson, A. R. Fausset and David Brown
The leading topic of Paul's preaching at Thessalonica having been the coming kingdom (Acts 17:7), 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 Th1 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" (Th1 4:16), to whose bodies (Dan 12:2, not their souls; Eccles 12:7; 2Cor 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 (Col 3:4; Heb 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 (Jn 11:31, Jn 11:33, Jn 11:35; Phil 2:27); but sorrow as though there were "no hope," which indeed the heathen had not (Eph 2:12): the Christian hope here meant is that of the resurrection. Ps 16:9, Ps 16:11; Ps 17:15; Ps 73:24; Prov 14:32, show that the Old Testament Church, though not having the hope so bright (Is 38:18-19), 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, Acts 17:20, Acts 17:32).
4:144:14: Բայց զայս ասեմք Տեառն բանիւ, թէ մեք որ կենդանիքս եմք մնացեալք՝ ՚ի գալստեանն Տեառն ո՛չ ժամանեմք ննջեցելոցն[4595]։ [4595] Ոմանք. Զայս ասեմ Տեառն բանիւ, եթէ... մնացեալ եմք ՚ի գելստեան Տեառն։ Օրինակ մի. Բայց զայս գիտեմք Տեառն բա՛՛։
14 Մենք այս բանն ասում ենք Տիրոջ խօսքով. եթէ մենք ողջ մնանք մինչեւ Տիրոջ գալուստը, չպիտի կանխենք ննջեցեալներին,
14 Վասն զի ասիկա կ’ըսեմ ձեզի՝ Տէրոջը խօսքովը, եթէ մենք մինչեւ Տէրոջը գալուստը ողջ մնանք, բնաւ ննջեցեալներէն առաջ պիտի չանցնինք։
[14]Բայց զայս ասեմք`` Տեառն բանիւ, եթէ մեք որ կենդանիքս եմք մնացեալք ի գալստեանն Տեառն` ոչ [15]ժամանեմք ննջեցելոցն:

4:14: Բայց զայս ասեմք Տեառն բանիւ, թէ մեք որ կենդանիքս եմք մնացեալք՝ ՚ի գալստեանն Տեառն ո՛չ ժամանեմք ննջեցելոցն[4595]։
[4595] Ոմանք. Զայս ասեմ Տեառն բանիւ, եթէ... մնացեալ եմք ՚ի գելստեան Տեառն։ Օրինակ մի. Բայց զայս գիտեմք Տեառն բա՛՛։
14 Մենք այս բանն ասում ենք Տիրոջ խօսքով. եթէ մենք ողջ մնանք մինչեւ Տիրոջ գալուստը, չպիտի կանխենք ննջեցեալներին,
14 Վասն զի ասիկա կ’ըսեմ ձեզի՝ Տէրոջը խօսքովը, եթէ մենք մինչեւ Տէրոջը գալուստը ողջ մնանք, բնաւ ննջեցեալներէն առաջ պիտի չանցնինք։
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: Ибо сие говорим вам словом Господним, что мы живущие, оставшиеся до пришествия Господня, не предупредим умерших,
4:14  εἰ γὰρ πιστεύομεν ὅτι ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ ἰησοῦ ἄξει σὺν αὐτῶ.
4:14. εἰ (If) γὰρ (therefore) πιστεύομεν (we-trust-of) ὅτι (to-which-a-one) Ἰησοῦς (an-Iesous) ἀπέθανεν (it-had-died-off) καὶ (and) ἀνέστη, (it-had-stood-up,"οὕτως (unto-the-one-this) καὶ (and) ὁ (the-one) θεὸς (a-Deity) τοὺς (to-the-ones) κοιμηθέντας ( to-having-been-reposed-unto ) διὰ (through) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) ἄξει (it-shall-lead) σὺν (together) αὐτῷ. (unto-it)
4:14. si enim credimus quod Iesus mortuus est et resurrexit ita et Deus eos qui dormierunt per Iesum adducet cum eoFor if we believe that Jesus died and rose again: even so them who have slept through Jesus, will God bring with him.
15. For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in no wise precede them that are fallen asleep.
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 prevent them which are asleep:

15: Ибо сие говорим вам словом Господним, что мы живущие, оставшиеся до пришествия Господня, не предупредим умерших,
4:14  εἰ γὰρ πιστεύομεν ὅτι ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ ἰησοῦ ἄξει σὺν αὐτῶ.
4:14. si enim credimus quod Iesus mortuus est et resurrexit ita et Deus eos qui dormierunt per Iesum adducet cum eo
For if we believe that Jesus died and rose again: even so them who have slept through Jesus, will God bring with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: "Словом Господним" - Ап. Павел, вероятно, ссылается здесь не на какое-нибудь изречение Христа, не записанное и не дошедшее до нас, а на откровение, лично ему дарованное. Такое понимание несколько оправдывается употреблением выражения "Слово Господне" в В. 3. "Мы живущие, оставшиеся до пришествия Господня"... Можно ли, на основании этого выражения, строить то заключение, что и сам Ап. Павел надеялся быть свидетелем парусии Христа? Говоря о живущих, разумеет ли он себя и свое поколение, или же здесь "живущие" в данный момент взяты вместо "живущих вообще"? Не есть ли это просто картинный способ речи? Конечно мы можем рассматривать oi zwnteV как лишь фигуральное выражение, имеющее в виду всех живущих вообще. Perileipomnoi является как бы разъяснением к первому, и весь вопрос в том, считал ли Ап. возможным и вероятным для себя, оказаться среди этих perileipomenoi? "По-видимому будет справедливо и правильно заявить", пишет Ellicott, что perileipomenoi есть просто настоящее, и что Ап. Павла нужно понимать в том смысле, что он ставит себя в ряд "оставшихся на земле", хотя это нисколько не значит, что он имел какие-нибудь точные и определенные ожидания касательно себя самого. В то время когда он писал эти слова, он был одним из zwnteV и perileipomenoi, и как таковой, он отличает себя и других от coimhqenteV, и естественно отожествляет себя с классом людей, к которому он тогда принадлежал" (ор. cit, стр. 64). Но несмотря на это мы все же склонны к тому мнению, что Ап. мог надеяться быть прижизненным участником парусии. Он не сказал бы: "мы живущие", если бы речь шла о совершенно отдаленном событии. Нужно помнить, что живость ожидания парусии Ап. Павел сохранил до конца своей жизни, чему свидетельством служат Флп IV:5: и 1Кор.XVI:22.
Adam Clarke: Commentary on the Bible - 1831
4:15: This we say unto you by the word of the Lord - This I have, by express revelation, from the Lord: what he now delivers, he gives as coming immediately from the Spirit of God. Indeed, human reason could not have found out the points which he immediately subjoins; no conjectures could lead to them. Allowing even the general doctrine of the resurrection to be believed, yet what follows does not flow from the premises; they are doctrines of pure revelation, and such as never could have been found out by human ingenuity. In no place does the apostle speak more confidently and positively of his inspiration than here; and we should prepare ourselves to receive some momentous and interesting truth.
We which are alive, and remain - By the pronoun we the apostle does not intend himself, and the Thessalonians to whom he was then writing; he is speaking of the genuine Christians which shall be found on earth when Christ comes to judgment. From not considering the manner in which the apostle uses this word, some have been led to suppose that he imagined that the day of judgment would take place in that generation, and while he and the then believers at Thessalonica were in life. But it is impossible that a man, under so direct an influence of the Holy Spirit, should be permitted to make such a mistake: nay, no man in the exercise of his sober reason could have formed such an opinion; there was nothing to warrant the supposition; no premises from which it could be fairly deduced; nor indeed any thing in the circumstances of the Church, nor in the constitution of the world, that could have suggested a hint of the kind. The apostle is speaking of the thing indefinitely as to the time when it shall happen, but positively as to the Order that shall be then observed.
Shall not prevent them which are asleep - Those who shall be found living in that day, though they shall not pass through death, but be suddenly changed, shall not go to glory before them that are dead, for the dead in Christ shall rise first - they shall be raised, their bodies made glorious, and be caught up to meet the Lord, before the others shall be changed. And this appears to be the meaning of the apostle's words, μη φθασωμεν, which we translate shall not prevent; for, although this word prevent, from prae and venio, literally signifies to go before, yet we use it now in the sense of to hinder or obstruct. Φθανειν τινα signifies the same, according to Hesychius, as προηκειν, to go before, προλαμβανειν, to anticipate, be before. Those who shall be found alive on that day shall not anticipate glory before the dead in Christ; for they shall rise first, and begin the enjoyment of it before the others shall be changed. This appears to be the apostle's meaning.
Albert Barnes: Notes on the Bible - 1834
4:15: For this we say unto you by the word of the Lord - By the command or inspired teaching of the Lord. Prof. Bush (Anastasis, p. 265) supposes that the apostle here alludes to what the Saviour says in Mat 24:30-31, "And they shall see the Son of man coming in the clouds of heaven," etc. It is possible that Paul may have designed a general allusion to all that the Lord had said about his coming, but there cannot have been an exclusive reference to that passage, for in what he says here there are several circumstances mentioned to which the Saviour in Matthew does not allude. The probability, therefore, is, that Paul means that the Lord Jesus had made a special communication to him on the subject.
That we which are alive - See this fully explained in the notes on Co1 15:51. From this expression, it would seem, that some of the Thessalonians supposed that Paul meant to teach that he himself, and many of the living, would survive until the coming of the Lord Jesus, and, of course, that that event was near at hand. That this was not his meaning, however, he is at special pains to show in Th2 2:1-10.
And remain unto the coming of the Lord - Those Christians who shall then be alive.
Shall not pRev_ent them which are asleep - Shall not precede; anticipate; go before. The word pRev_ent with us is now commonly used in the sense of hinder, but this is never its meaning in the Scriptures. The word, in the time of the translators of the Bible, was used in its primitive and proper sense (praevenio), meaning to precede, or anticipate. Job 3:12," why did the knees pRev_ent me?" That is, why did they anticipate me, so that I did not perish, Psa 79:8, "Let thy tender mercies speedily pRev_ent us;" that is, go before us in danger. Psa 119:147, "I pRev_ented the dawning of the morning and cried;" that is, I anticipated it, or I prayed before the morning dawned. Mat 17:25," Jesus pRev_ented him, saying;" that is, Jesus anticipated him; he commenced speaking before Peter had told him what he had said; compare Psa 17:13; Psa 59:10; Psa 88:13; Psa 95:2; Sa2 22:6, Sa2 22:19; Job 30:27; Job 41:11 The meaning here is, that they who would be alive at the coming of the Lord Jesus, would not be "changed" and received up into glory before those who were in their graves were raised up. The object seems to be to correct an opinion which pRev_ailed among the Thessalonians that they who should survive to the coming of the Lord Jesus would have great advantages over those who had died. What they supposed those advantages would be - whether the privilege of seeing him come, or that they would be raised to higher honors in heaven, or that they who had died would not rise at all, does not appear, nor is the origin of this sentiment known. It is clear, however, that it was producing an increase of their sorrow on the death of their pious friends, and hence it was very important to correct the error. The apostle, therefore, states that no such disadvantage could follow, for the matter of fact was, that the dead would rise first.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: by the: Kg1 13:1, Kg1 13:9, Kg1 13:17, Kg1 13:18, Kg1 13:22, Kg1 20:35, Kg1 22:14
which are: Co1 15:51-53; Co2 4:14
pRev_ent: Job 41:11; Psa 88:13, Psa 119:147, Psa 119:148; Mat 17:25
asleep: Th1 4:13
1 Thessalonians 4:16
Geneva 1599
(12) For if we believe that Jesus died and rose again, even so them also which sleep in (d) Jesus will God (e) bring with him.
(12) A reason for the confirmation, for seeing that the head is risen, the members also will rise, and that by the power of God.
(d) The dead in Christ, who continue in faith by which they are ingrafted into Christ, even to the last breath.
(e) Will call their bodies out of their graves, and join their souls to them again.
John Gill
For if we believe that Jesus died, and rose again,.... As every Christian does, for both the death and resurrection of Christ are fundamental articles of faith; nothing is more certain or more comfortable, and more firmly to be believed, than that Christ died for the sins of his people, and rose again for their justification; on these depend the present peace, joy, and comfort of the saints, and their everlasting salvation and happiness: and no less certain and comfortable, and as surely to be believed, is what follows,
even so them also which sleep in Jesus will God bring with him. The saints that are dead are not only represented as asleep, as before, but as "asleep in Jesus"; to distinguish them from the other dead, the wicked; for the phrase of sleeping in death is promiscuously used of good and bad, though most commonly applied to good men: and so say the Jews (c),
"we used to speak of just men, not as dead, but as sleeping; saying, afterwards such an one fell asleep, signifying that the death of the righteous is nothing else than a sleep.''
To represent death as a sleep makes it very easy and familiar; but it is more so, when it is considered as sleeping in Jesus, in the arms of Jesus; and such as are asleep in him must needs be at rest, and in safety: some join the phrase "in", or "by Jesus", with the word bring, and read the passage thus, "them that are asleep, by Jesus will God bring with him"; intimating, that God will raise up the dead bodies of the saints by Christ, as God-man and Mediator; and through him will bring them to eternal glory, and save them by him, as he has determined: others render the words, "them which sleep through", or "by Jesus"; or die for his sake, and so restrain them to the martyrs; who they suppose only will have part in the first resurrection, and whom God will bring with Jesus at his second coming; but the coming of Christ will be "with all his saints"; see Th1 3:13 wherefore they are best rendered, "them that sleep in Jesus"; that is, "in the faith of Jesus", as the Arabic version renders it: not in the lively exercise of faith on Christ, for this is not the case of all the saints at death; some of them are in the dark, and go from hence under a cloud, and yet go safe, and may be said to die, or sleep, in Jesus, and will be brought with him; but who have the principle, and hold the doctrine of faith, are, and live and die, true believers; who die interested in Christ, in union with him, being chosen and blessed, and preserved in him from everlasting, and effectually called by his grace in time, and brought to believe in him; these, both their souls and bodies, are united to Christ, and are his care and charge; and which union remains in death, and by virtue of it the bodies of the saints will be raised at the last day: so that there may be the strongest assurance, that such will God bring with him; either God the Father will bring them with his Son, or Jehovah the Son will bring them with himself; he will raise them from the dead, and unite them to their souls, or spirits, he will bring with him; the consideration of which may serve greatly to mitigate and abate sorrow for deceased friends.
(c) Shebet Juda, p. 294. Ed. Gent.
John Wesley
So - As God raised him. With him - With their living head.
Robert Jamieson, A. R. Fausset and David Brown
For if--confirmation of his statement, Th1 4:13, that the removal of ignorance as to the sleeping believers would remove undue grief respecting them. See Th1 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, Acts 17:3), 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, 1Cor 15:3, 1Cor 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" (Th1 4:16).
4:154:15: Զի ինքն Տէր հրամանաւ ՚ի ձայն հրեշտակապետի, եւ ՚ի փող Աստուծոյ իջանէ յերկնից. եւ մեռեալք ՚ի Քրիստոս յարիցե՛ն յառաջագոյն[4596]։ [4596] Ոսկան. Զի ինքնին Տէր հրամանաւ եւ ՚ի ձայն հրեշ՛՛։
15 որովհետեւ Տէրն ինքը, ազդարարութեան նշանով, հրեշտակապետի ձայնով եւ Աստծու շեփորով պիտի իջնի երկնքից, եւ Քրիստոսով մեռածները առաջինը յարութիւն պիտի առնեն.
15 Վասն զի Տէրը ինք ազդարարութեան հրամանով, հրեշտակապետին ձայնովն ու Աստուծոյ փողովը երկնքէն պիտի իջնէ եւ Քրիստոսով մեռածները առաջ յարութիւն պիտի առնեն։
Զի ինքնին Տէր հրամանաւ, ի ձայն հրեշտակապետի եւ ի փող Աստուծոյ իջանէ յերկնից, եւ մեռեալք ի Քրիստոս յարիցեն յառաջագոյն:

4:15: Զի ինքն Տէր հրամանաւ ՚ի ձայն հրեշտակապետի, եւ ՚ի փող Աստուծոյ իջանէ յերկնից. եւ մեռեալք ՚ի Քրիստոս յարիցե՛ն յառաջագոյն[4596]։
[4596] Ոսկան. Զի ինքնին Տէր հրամանաւ եւ ՚ի ձայն հրեշ՛՛։
15 որովհետեւ Տէրն ինքը, ազդարարութեան նշանով, հրեշտակապետի ձայնով եւ Աստծու շեփորով պիտի իջնի երկնքից, եւ Քրիստոսով մեռածները առաջինը յարութիւն պիտի առնեն.
15 Վասն զի Տէրը ինք ազդարարութեան հրամանով, հրեշտակապետին ձայնովն ու Աստուծոյ փողովը երկնքէն պիտի իջնէ եւ Քրիստոսով մեռածները առաջ յարութիւն պիտի առնեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: потому что Сам Господь при возвещении, при гласе Архангела и трубе Божией, сойдет с неба, и мертвые во Христе воскреснут прежде;
4:15  τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας·
4:15. Τοῦτο (To-the-one-this) γὰρ (therefore) ὑμῖν (unto-ye) λέγομεν (we-forth) ἐν (in) λόγῳ (unto-a-forthee) κυρίου, (of-Authority-belonged,"ὅτι (to-which-to-a-one) ἡμεῖς (we) οἱ (the-ones) ζῶντες ( lifing-unto ) οἱ (the-ones) περιλειπόμενοι ( being-remaindered-about ) εἰς (into) τὴν (to-the-one) παρουσίαν (to-a-being-beside-unto) τοῦ (of-the-one) κυρίου (of-Authority-belonged) οὐ (not) μὴ (lest) φθάσωμεν (we-might-have-anteceded) τοὺς (to-the-ones) κοιμηθέντας : ( to-having-been-reposed-unto )
4:15. hoc enim vobis dicimus in verbo Domini quia nos qui vivimus qui residui sumus in adventum Domini non praeveniemus eos qui dormieruntFor this we say unto you in the word of the Lord, that we who are alive, who remain unto the coming of the Lord, shall not prevent them who have slept.
16. For the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:

16: потому что Сам Господь при возвещении, при гласе Архангела и трубе Божией, сойдет с неба, и мертвые во Христе воскреснут прежде;
4:15  τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας·
4:15. hoc enim vobis dicimus in verbo Domini quia nos qui vivimus qui residui sumus in adventum Domini non praeveniemus eos qui dormierunt
For this we say unto you in the word of the Lord, that we who are alive, who remain unto the coming of the Lord, shall not prevent them who have slept.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Сам Господь И. Христос - смотри I:10. Возвещение - keleoima - общее приглашение, призыв к живым и мертвым, который, вероятно, выйдет от Самого Господа и найдет отзвук "во гласе Архангела и трубе Божией" - (ср. все это с Мф XXIV:30, 31).
Adam Clarke: Commentary on the Bible - 1831
4:16: The Lord himself - That is: Jesus Christ shall descend from heaven; shall descend in like manner as he was seen by his disciples to ascend, i.e. in his human form, but now infinitely more glorious; for thousands of thousands shall minister unto him, and ten thousand times ten thousand shall stand before him; for the Son of man shall come on the throne of his glory: but who may abide the day of his coming, or stand when he appeareth?
With a shout - Or order, εν κελευσματι· and probably in these words: Arise, ye dead, and come to judgment; which order shall be repeated by the archangel, who shall accompany it with the sound of the trump of God, whose great and terrible blasts, like those on mount Sinai, sounding louder and louder, shall shake both the heavens and the earth!
Observe the order of this terribly glorious day:
1. Jesus, in all the dignity and splendor of his eternal majesty, shall descend from heaven to the mid region, what the apostle calls the air, somewhere within the earth's atmosphere.
2. Then the κελευσμα, shout or order, shall be given for the dead to arise.
3. Next the archangel, as the herald of Christ, shall repeat the order, Arise, ye dead, and come to judgment!
4. When all the dead in Christ are raised, then the trumpet shall sound, as the signal for them all to flock together to the throne of Christ. It was by the sound of the trumpet that the solemn assemblies, under the law, were convoked; and to such convocations there appears to be here an allusion.
5. When the dead in Christ are raised, their vile bodies being made like unto his glorious body, then,
6. Those who are alive shall be changed, and made immortal.
7. These shall be caught up together with them to meet the Lord in the air.
8. We may suppose that the judgment will now be set, and the books opened, and the dead judged out of the things written in those books.
9. The eternal states of quick and dead being thus determined, then all who shall be found to have made a covenant with him by sacrifice, and to have washed their robes, and made them white in the blood of the Lamb, shall be taken to his eternal glory, and be for ever with the Lord. What an inexpressibly terrific glory will then be exhibited! I forbear to call in here the descriptions which men of a poetic turn have made of this terrible scene, because I cannot trust to their correctness; and it is a subject which we should speak of and contemplate as nearly as possible in the words of Scripture.
Albert Barnes: Notes on the Bible - 1834
4:16: For the Lord himself shall descend from heaven - notes, Act 1:11.
With a shout - The word here used (κέλευσμα keleusma), does not elsewhere occur in the New Testament. It properly means a "cry' of excitement, or of arging on; an outcry, clamor, or shout, as of sailors at the oar, Luc. Catapl. 19; of soldiers rushing to battle, Thuc. 3:14; of a multitude of people, Diod. Sic. 3:15; of a huntsman to his dogs, Xen. Ven. 6:20. It does not mean here, that the Lord would himself make such a shout, but that he would be attended with it; that is, with a multitude who would lift up the voice like that of an army rushing to the conflict.
With the voice of the archangel - The word archangel occurs nowhere else in the New Testament, except in Jde 1:9, where it is applied to Michael. It properly means a chief angel; one who is first, or who is over others - ἄρχων archō n. The word is not found in the Septuagint, and the only archangel, therefore, which is named in the Scriptures, is Michael; Jde 1:9; compare Rev 12:7. Seven angels, however, are referred to in the Scriptures as having an eminence above others, and these are commonly regarded as archangels. Rev 8:2, "and I saw the seven angels which stood before God." One of these is supposed to be referred to in the Book of Tobit, 12:15, "I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One." The names of three only of the seven are mentioned in the Jewish writings: Michael, the patron of the Jewish nation, Dan 10:13, Dan 10:21; Dan 12:1.
Gabriel, Dan 8:16; Dan 9:21; compare Luk 1:19, Luk 1:26. Raphael, Tobit 3:17; 5:4; 8:2; 9:1, 5; 12:15. The Book of Enoch adds that of Uriel, pp. 187, 190, 191, 193. Michael is mentioned as one "of the chief princes," Dan 10:13; and as "the great prince," Dan 12:1; compare notes on Eph 1:21, and see an article by Prof. Stuart in the Bibliotheca Sacra. No. 1, on Angelology. It seems evident from the Scriptures, that there is one or more among the angels to whom the name archangel properly belongs. This view is in accordance with the doctrine in the Scriptures that the heavenly beings are divided into ranks and orders, for if so, it is not unreasonable to suppose that there should be one or more to whom the most exalted rank pertains; compare Rev 12:7. Whether there is more than one to whom this name appropriately belongs, it is impossible now to determine, and is not material. The word here (in Greek) is without the article, and the phrase might be rendered, "with the voice of an archangel."
The Syriac renders it, "with the voice of the prince of the angels." On an occasion so august and momentous as that of the coming of the final Judge of all mankind; the resurrection of the dead, and the solemn transactions before the tribunal of the Son of God deciding the destiny of countless million for ever, it will not be inappropriate that the highest among the heavenly hosts should be present and take an important part in the solemnities of the day. It is not quite certain what is meant here by "the voice of the archangel," or for what purpose that voice will be heard. It cannot be that it will be to raise the dead - for that will be by the "voice of the Son of God" Joh 5:28-29, and it seems most probable that the meaning is, that this will be a part of the loud shout or cry which will be made by the descending hosts of heaven; or perhaps it may be for the purpose of summoning the world to the bar of judgment; compare Mat 24:31.
And with the trump of God - The trump which God appoints to be sounded on that solemn occasion. It does not mean that it will be sounded by God himself; see the notes on Mat 24:31.
And the dead in Christ - Christians.
Shall rise first - That is, before the living shall be changed. A doctrine similar to this was held by the Jews. "Resch Lachisch said, Those who die in the land of Israel shall rise first in the days of the Messiah." See Wetstein, in loc. It is implied in all this description, that the interval between their resurrection and the change which will occur to the living, will be brief, or that the one will rapidly succeed the other compare notes, Co1 15:23, Co1 15:51-52.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: the Lord: Isa 25:8, Isa 25:9; Mat 16:27, Mat 24:30, Mat 24:31, Mat 25:31, Mat 26:64; Act 1:11; Th2 1:7; Pe2 3:10; Rev 1:7
with a: Num 23:21; Psa 47:1, Psa 47:5; Zac 4:7, Zac 9:9
the archangel: Jde 1:9
with the trump: Exo 19:16, Exo 20:18; Isa 27:13; Zac 9:14; Co1 15:52; Rev 1:10, Rev 8:13
and the: Co1 15:23, Co1 15:51, Co1 15:52; Rev 20:5, Rev 20:6
1 Thessalonians 4:17
Geneva 1599
(13) For this we say unto you by the (f) word of the Lord, that (g) we which are alive [and] remain unto the coming of the Lord shall not prevent them which are asleep.
(13) The manner of the resurrection will be in this way: the bodies of the dead will be as it were raised out of sleep at the sound of the trumpet of God. Christ himself will descend from heaven. The saints (for he is referring to them) who will then be found alive, together with the dead who will rise, will be taken up into the clouds to meet the Lord, and will be in perpetual glory with him.
(f) In the name of the Lord, as though he himself spoke to you.
(g) He speaks of these things, as though he should be one of those whom the Lord will find alive at his coming, because the time of his coming is uncertain: and therefore every one of us ought to be in such a readiness, as if the Lord were coming at any moment.
John Gill
For this we say unto you by the word of the Lord,.... The apostle having something new and extraordinary to deliver, concerning the coming of Christ, the first resurrection, or the resurrection of the saints, the change of the living saints, and the rapture both of the raised and living in the clouds to meet Christ in the air, expresses himself in this manner; either in allusion to the prophets of old, to whom the word of the Lord is said to come, and who usually introduced their prophecies with a "Thus saith the Lord"; or in distinction from his own private sense, sentiment, and opinion of things; signifying, that what he was about to say, was not a fancy and conjecture of his own, the fruit and produce of his own brain, but what he could assert upon a sure foundation, upon the best and greatest authority, even the word of the Lord; and has respect either to some particular word of Christ, as some think, such as Mt 24:30 or rather to a particular and peculiar revelation, and special instruction in these things, he had immediately from Christ; and it may be when he was caught up into the third heaven himself, and had an experience in himself of somewhat of that which both the living and raised saints shall feel, when they are caught up together in the clouds; since the change of the living saints, at the time of the resurrection of the dead, is a mystery which seems to have been first made known unto, and discovered by the Apostle Paul; see 1Cor 15:51.
That we which are alive, and remain unto the coming of the Lord: not that the apostle thought that he and the saints then in the flesh should live and continue till the second coming of Christ; for he did not imagine that the coming of Christ was so near, as is manifest from Th2 2:1 though the Thessalonians might take him in this sense, which he there corrects; but he speaks of himself and others in the first person plural, by way of instance and example, for illustration sake; that supposing he and others should be then in being, the following would be the case: and moreover, he might use such a way of speaking with great propriety of other saints, and even of those unborn, and that will be on the spot when Christ shall come a second time; since all the saints make up one body, one family, one church and general assembly; so that the apostle might truly and justly say, "we which are alive"; that is, as many of our body, of our family, of our church or society, that shall be living at the coming of Christ; and he might choose the rather to speak in this form, person, and tense, to awaken the care, circumspection, diligence, and watchfulness of the saints, since it could not be known how soon the Lord would come: however, from hence it appears, that there will be saints alive at Christ's second coming; he will have a seed to serve him till he comes again; he always had in the worst of times, and will have, and that even in the last days, in the days of the son of man, which are said to be like those of Noah and of Lot: and these are said to "remain", or to be "left", these will be a remnant, the residue and remainder of the election of grace, and will be such as have escaped the fury of antichrist and his followers, or of the persecutors of the saints: now these
shall not prevent them that are asleep; that is, that are dead, so the Ethiopic version; the reason why the dead are so called, see in the note on the preceding verses: the sense is, either they "shall not come up to them that are asleep, or dead", as the Syriac, Arabic, and Ethiopic versions render the words; they shall not come into the state of the dead, they shall undergo a change equivalent to death, but not death itself; see 1Cor 15:51 or rather they "shall not go before" them; they shall not get the start of them, and be in the arms of Jesus, and enjoy his presence when he comes, before the dead in Christ, which might be thought, but this will not be the case; for the dead saints will rise before the living ones are changed, and both will be caught up together to meet the Lord, as is said in the following verses; so that the one shall not come or go before the other, or come at, or into the enjoyment of Christ first, but both together.
John Wesley
By the word of the Lord - By a particular revelation. We who are left - This intimates the fewness of those who will be then alive, compared to the multitude of the dead. Believers of all ages and nations make up, as it were, one body; in consideration of which, the believers of that age might put themselves in the place, and speak in the person, of them who were to live till the coming of the Lord. Not that St. Paul hereby asserted (though some seem to have imagined so) that the day of the Lord was at hand.
Robert Jamieson, A. R. Fausset and David Brown
by the word of the Lord--Greek, "in," that is, in virtue of a direct revelation from the Lord to me. So 3Kings 20:35. This is the "mystery," a truth once hidden, now revealed, which Paul shows (1Cor 15:51-52).
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 (Mt 24:42). 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 (Mt 25:13; Rom 13:11; 1Cor 15:51; Jas 5:9; 1Pet 4:5-6). 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" (Th2 2:2-3); 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 (2Cor 5:1-10; Phil 1:6, Phil 1:23; Phil 3:20-21; Phil 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 Hos 12:4, "God spake with us in Beth-el," that is, with Israel. "We did rejoice," that is, Israel at the Red Sea (Ps 66:6). Though neither Hosea, nor David, was alive at the times referred to, yet each identifies himself with those that were present.
4:164:16: Ապա եւ մեք որ կենդանւոյն մնացեալ իցեմք՝ նոքօ՛ք հանդերձ յափշտակեսցուք ամպովք ընդ առաջ Տեառն յօդս. եւ այնպէս յամենայն ժամ ընդ Տեառն լինիցիմք։
16 ապա եւ մենք, որ կենդանի մնացած պիտի լինենք, նրանց հետ միասին պիտի յափշտակուենք-տարուենք ամպերի վրայից Տիրոջ առաջ օդում եւ այդպէս մշտապէս Տիրոջ հետ պիտի լինենք:
16 Ետքը մենք ալ, որ ողջ մնացած ենք՝ անոնց հետ պիտի յափշտակուինք ամպերով Տէրոջը առջեւ ելլելու՝ օդին մէջ եւ այնպէս յաւիտեան Տէրոջը հետ պիտի ըլլանք։
Ապա եւ մեք որ կենդանւոյն մնացեալ իցեմք` նոքօք հանդերձ յափշտակեսցուք ամպովք ընդ առաջ Տեառն յօդս, եւ այնպէս յամենայն ժամ ընդ Տեառն լինիցիմք:

4:16: Ապա եւ մեք որ կենդանւոյն մնացեալ իցեմք՝ նոքօ՛ք հանդերձ յափշտակեսցուք ամպովք ընդ առաջ Տեառն յօդս. եւ այնպէս յամենայն ժամ ընդ Տեառն լինիցիմք։
16 ապա եւ մենք, որ կենդանի մնացած պիտի լինենք, նրանց հետ միասին պիտի յափշտակուենք-տարուենք ամպերի վրայից Տիրոջ առաջ օդում եւ այդպէս մշտապէս Տիրոջ հետ պիտի լինենք:
16 Ետքը մենք ալ, որ ողջ մնացած ենք՝ անոնց հետ պիտի յափշտակուինք ամպերով Տէրոջը առջեւ ելլելու՝ օդին մէջ եւ այնպէս յաւիտեան Տէրոջը հետ պիտի ըլլանք։
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4:1717: потом мы, оставшиеся в живых, вместе с ними восхищены будем на облаках в сретение Господу на воздухе, и так всегда с Господом будем.
4:16  ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπ᾽ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν χριστῶ ἀναστήσονται πρῶτον,
4:16. ὅτι (to-which-a-one) αὐτὸς (it) ὁ (the-one) κύριος (Authority-belonged) ἐν (in) κελεύσματι, (unto-a-bidding-of-to,"ἐν (in) φωνῇ (unto-a-sound) ἀρχαγγέλου (of-a-first-messenger) καὶ (and) ἐν (in) σάλπιγγι (unto-a-trumpet) θεοῦ, (of-a-Deity," καταβήσεται ( it-shall-step-down ) ἀπ' (off) οὐρανοῦ, (of-a-sky,"καὶ (and) οἱ (the-ones) νεκροὶ ( en-deaded ) ἐν (in) Χριστῷ (unto-Anointed) ἀναστήσονται ( they-shall-stand-up ) πρῶτον, (to-most-before,"
4:16. quoniam ipse Dominus in iussu et in voce archangeli et in tuba Dei descendet de caelo et mortui qui in Christo sunt resurgent primiFor the Lord himself shall come down from heaven with commandment and with the voice of an archangel and with the trumpet of God: and the dead who are in Christ shall rise first.
17. then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.
Then we which are alive [and] remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord:

17: потом мы, оставшиеся в живых, вместе с ними восхищены будем на облаках в сретение Господу на воздухе, и так всегда с Господом будем.
4:16  ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπ᾽ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν χριστῶ ἀναστήσονται πρῶτον,
4:16. quoniam ipse Dominus in iussu et in voce archangeli et in tuba Dei descendet de caelo et mortui qui in Christo sunt resurgent primi
For the Lord himself shall come down from heaven with commandment and with the voice of an archangel and with the trumpet of God: and the dead who are in Christ shall rise first.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: "На облаках" (ср. Деян I:9: и Мф XXIV:30: и XXVI:64). "На воздухе" - eiV aeVa т. е. в атмосфере, окружающей нашу землю. Господь сойдет в непосредственно прилегающую к земле область, где Он встретит всех своих верных, ожидающих Его парусии.
Albert Barnes: Notes on the Bible - 1834
4:17: Then we which are alive - Those who shall then be alive; see Th1 4:15. The word here rendered "then" (ἔπειτα epeita), does not necessarily mean that this would occur immediately. It properly marks succession in time, and means "afterward, next, next in the order of events;" Luk 16:7; Gal 1:21; Jam 4:14. There may be a considerable interval between the resurrection of the pious and the time when the living shall be caught up to meet the Lord, for the change is to take place in them which will fit them to ascend with those who have been raised. The meaning is, that after the dead are raised, or the next thing in order, they and the living will ascend to meet the Lord. The proper meaning of the word, however, denotes a succession so close as to exclude the idea of a long interval in which other important transactions would occur, such an interval, for example, as would be involved in a long personal reign of the Redeemer on earth. The word demands this interpretation - that the next thing in order after the resurrection of the righteous, will be their being caught up with the living, with an appropriate change, into the air - though, as has been remarked, it will admit of the supposition of such a brief, momentary interval ἐν ἄτομος ἐν ῥιπη ὀφθαλμου en atomos en rhipē ophthalmou, Co1 15:51-52) as shall be necessary to prepare for it.
Shall be caught up - The word here used implies that there will be the application of external force or power by which this will be done. It will not be by any power of ascending which they will themselves have; or by any tendency of their raised or changed bodies to ascend of their own accord, or even by any effort of their own will, but by a power applied to them which will cause them to rise. Compare the use of the word ἁρπάζω harpazō in Mat 11:12, "the violent take it by force;" Mat 13:19, "then cometh the wicked one and snatcheth away;" Joh 6:15, "that they would come and take him by force; Joh 10:12, "the wolf catcheth them;" Act 8:39, "the Spirit of the Lord caught away Philip; Co2 12:2, "such an one caught up to the third heaven;" also, Joh 12:28-29; Act 23:10; Jde 1:23; Rev 12:5. The verb does not elsewhere occur in the New Testament In all these instances there is the idea of either foreign force or violence effecting that which is done. What force or power is to be applied in causing the living and the dead to ascend, is not expressed. Whether it is to be by the ministry of angels, or by the direct power of the Son of God, is not intimated, though the latter seems to be most probable. The word should not be construed, however. as implying that there will be any reluctance on the part of the saints to appear before the Saviour, but merely with reference to the physical fact that power will be necessary to elevate them to meet him in the air. Will their, bodies then be such that they will have the power of locomotion at will from place to place?
In the clouds - Greek, "in clouds" - ἐν νεφέλαις en nephelais - without the article. This may mean "in clouds;" that is, in such numbers, and in such grouping as to resemble clouds. So it is rendered by Macknight, Koppe, Rosenmuller, Bush (Anasta. 266), and others. The absence of the article here would rather seem to demand this interpretation Still, however, the other interpretation may be true, that it means that they will be caught up into the region of the clouds, or to the clouds which shall accompany the Lord Jesus on his return to our world. Mat 24:30; Mat 26:64; Mar 16:19; Mar 14:62; Rev 1:7; compare Dan 7:13. In whichever sense it is understood, the expression is one of great sublimity, and the scene will be immensely grand. Some doctrine of this kind was held by the ancient Jews. Thus rabbi Nathan (Midras Tillin, 48:13) says, "What has been done before will be done again. As he led the Israelites from Egypt in the clouds of heaven, so will he do to them in the future time."
To meet the Lord in the air - In the regions of the atmosphere - above the earth. It would seem from this, that the Lord Jesus, in his coming, would not descend to the earth, but would remain at a distance from it in the air, where the great transactions of the judgment will occur. It is, indeed, nowhere said that the transactions of the judgment will occur upon the earth. The world would not be spacious enough to contain all the assembled living and dead, and hence the throne of judgment will be fixed in the ample space above it.
And so shall we ever be with the Lord - This does not mean that they will always remain with him in the air - for their final home will be heaven - and after the trial they will accompany him to the realms of glory; Mat 25:34, "Come, ye blessed of my Father, inherit the kingdom," etc. The time during which they will remain with him "in the air" is nowhere mentioned in the Bible. It will be as long as will be necessary for the purposes of judging a world and deciding the eternal doom of every individual "according to the deeds done in the body." There is no reason to suppose that this will be accomplished in a single day of twenty-four hours; but it is impossible to form and conjecture of the period which will be occupied.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: we which: Th1 4:15; Co1 15:52
caught: Kg1 18:12; Kg2 2:11, Kg2 2:16; Act 8:39; Co2 12:2-4; Rev 11:12, Rev 12:5
in the: Mat 26:64; Mar 14:62; Act 1:9; Rev 1:7
and so: Psa 16:11, Psa 17:15, Psa 49:15, Psa 73:24; Isa 35:10, Isa 60:19, Isa 60:20; Joh 12:26, Joh 14:3; Joh 17:24; Co2 5:8; Phi 1:23; Pe2 3:13; Rev 7:14-17, Rev 21:3-7, Rev 21:22, Rev 21:23; Rev 22:3-5
1 Thessalonians 4:18
Geneva 1599
For the Lord himself shall descend from heaven with a (h) shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
(h) The word which the apostle uses here, properly signifies that encouragement which mariners give to one another, when they altogether with one shout put forth their oars and row together.
John Gill
For the Lord himself shall descend from heaven,.... Not by proxy, or by representatives; not by the ministry of angels, as on Mount Sinai; nor by the ministers of the word, as under the Gospel dispensation; nor by his spirit, and the discovery of his love and grace, in which sense he descends in a spiritual manner, and visits his people; but in person, in his human nature, in soul and body; in like manner as he went up to heaven will he descend from thence, so as to be visible, to be seen and heard of all: he will come down from the third heaven, whither he was carried up, into which he was received, and where he is retained until the time of the restitution of all things, and from whence the saints expect him: and this descent will be
with a shout; the word here used is observed by many to signify such a noise or shout as is made either by mariners, when they pull and row together; and shout to direct and encourage one another; or to an army with the general at the head of it, when about to undertake some considerable action, to enter on a battle, and make the onset; Christ will now appear as the King of kings, and Lord of lords, as the Judge of the whole earth, attended with the host, or armies of heaven, and the shout of a king will be among them: perhaps the same is intended, as by the voice of a great multitude, as the voice of many waters, and of mighty thunderings upon the coming of Christ, the destruction of antichrist, and the marriage of the Lamb, in Rev_ 19:1. The Vulgate Latin, Syriac, and Ethiopic versions render it, "in", or "with command"; and the Arabic version, "with his own government", or "authority"; that is, he shall descend, either by the command of his Father, as man and Mediator, having authority from him, as the son of man, to execute judgment; or with his commanding power and authority over the mighty angels, that shall descend with him: it follows,
with the voice of the archangel; so Michael is called, in Jude 1:9 with which compare Rev_ 12:7 and who perhaps is no other than Christ himself, who is the head of all principality and power; and the sense be, that Christ shall descend from heaven with a voice, or shall then utter such a voice, as will show him to be the archangel; or as the Syriac version renders it, "the head", or "prince of angels"; and which whether, it will be an articulate voice, such as was expressed at the grave of Lazarus; or a violent clap of thunder, which is the voice of God; or the exertion of the power of Christ, is not certain: it is added,
and with the trump of God; called "the last trump", 1Cor 15:52 because none will be blown after it, and may be the same with the seventh trumpet, Rev_ 11:15 and here the trump of God, because blown by his order; or by Christ himself, who is God, and so be the same with the voice of the archangel; and these figurative expressions are used, to set forth the grandeur and magnificence in which Christ will come; not in that low, mean, and humble form in which he first came, but with great glory, and marks of honour and respect; with angels shouting, trumpets blowing, and saints rejoicing. This is said in allusion to the trumpet which was heard on Mount Sinai at the giving of the law, and of which the Jews say (d), that it "quickened the dead"; for they have a notion, that, when the Israelites first heard the voice of the Lord, they died; but upon hearing it the second time, they returned to life (e): and they suppose also in the time, to come, at the resurrection of the dead, a trumpet will be blown, which will quicken the dead (f), and the day of judgment (g); and this is reckoned by them as one of the signs of the Messiah's coming (h):
"Michael shall shout with a great shout, and the graves of the dead shall be opened at Jerusalem, and the holy blessed God will restore the dead to life, and Messiah the son of David shall come,'' &c.
And the dead in Christ shall rise first; the same with those that are asleep in Jesus, Th1 4:14 not only the martyrs that died for the sake of Christ, and his Gospel; nor merely those who die in the lively exercise of faith in Christ; but all that die interested in him, and in union with him: and these shall "rise", in consequence of their being his; being given to him, made his care and charge, and engaged for by him, and in virtue of their union to him; and shall rise to an entire conformity to his glorious body, and in order to enjoy eternal life and glory with him: and these will rise "first", before the wicked, which is the first resurrection, Rev_ 20:5 even a thousand years before them; the righteous will rise in the morning of the resurrection, and so will have the dominion in the morning, Ps 49:14 even at the beginning of the thousand years, as soon as Christ will come; but the wicked will not rise till the evening of that day, or till the close of the thousand years: and this agrees with the notions of the Jews, who thought that some will rise before others;
"Wheresoever thou findest the dead, take them and bury them, and I will give thee the first place in my resurrection.'' (2 Esdras 2:23)
Having mentioned those words in Ps 116:9 "I will walk before the Lord in the land of the living", it is asked (i),
"is there no land of the living but Tyre and its neighbours, and Caesarea, and its neighbours, where is cheapness and fulness? says R. Simeon ben Lekish, in the name of Bar Kaphra, the land in which the dead live, "first", in the days of the Messiah:''
and on the same place elsewhere (k) they observe, that
"our Rabbins say two things, or give two reasons, why the fathers loved to be buried in the land of Israel, because the dead in the land of Israel , "live", or "rise first", in the days of the Messiah, and shall enjoy the years of the Messiah:''
and in another place (l) they take notice of what is written in Is 26:19 "and the earth shall cast out the dead": says R. Jochanan,
"the dead which are in the land (i.e. of Israel), they shall "live first"; as it is said, "thy dead men shall live, together with my dead body shall they arise": these are they that are without the land; "awake and sing ye that dwell in the dust", these are they that die in the wilderness:''
and again (m),
"as it is said,
Is 40:26 "that bringeth out their host by numbers", come see, it is said, all that die in the land of Israel , "shall rise first", because the holy blessed God shall awake them, and raise them, according to Is 26:19.''
Once more they say (n),
"they that study in the law as they ought, these are they that shall "rise first" to everlasting life, as it is said Dan 12:2, "and many of them that sleep in the dust of the earth shall awake, some to everlasting life", &c. and these are for everlasting life, because they study in everlasting life, which is the law:''
to which may be added the following passage (o),
"they that are worthy to be buried in the land of Israel, shall "be raised first"--and they shall be raised and quickened before the rest of the children of the world, who draw the waters of the law; and they draw, because they study to draw out of the waters of the law; and they are strengthened by the tree of life, and they shall go out "first", because the tree of life is the cause why they shall "rise first":''
they sometimes endeavour to fix the time, how long they will rise before the rest (p);
""many of those that sleep", &c. these are the righteous that shall "go before" others in life, and how many years shall they go before them? R. Judah says, two hundred and ten years; R. Isaac says, two hundred and fourteen; according to others, the righteous shall go (or be raised) a year before the rest of men; says R. Nachman, it will be according to the computation (of time) that the carcass has been in the dust; R. Jose replies, if so, there will be many resurrections.''
These instances may suffice to show, that the Jews had a notion of some persons rising before others, to which the apostle may have some reference; though his sense is not only this, but also that the dead in Christ shall rise before the living saints are changed, and taken up to be with Christ, and so shall not go before to him; which illustrates and proves what he had before asserted.
(d) Targum Jon. in Exod. xx. 18. (e) Kettoreth Hassamamim in ib. (f) Mechilta in ib. & Abarbinel, Mashmia Jeshua, fol. 11. 4. (g) Zohar in Lev. fol. 42. 2. 4. (h) Abkath Rocel, p. 138. Ed. Huls. (i) T. Hieros. Kilaim, fol. 32. 3. & Cetubot, fol. 35. 2. Bereshit Rabba, sect. 74. fol. 65. 1. (k) Bereshit Rabba, sect. 96. fol. 83. 4. & 84. 1. & Shemot Rabba, sect. 32. fol. 135. 2. (l) Zohar in Gen. fol. 68. 4. (m) Zohar in Gen. fol. 79. 3. (n) lb. fol. 100. 3. (o) Ib. fol. 103. 1. (p) Ib. fol. 83. 1.
John Wesley
With a shout - Properly, a proclamation made to a great multitude. Above this is, the voice of the archangel; above both, the trumpet of God; the voice of God, somewhat analogous to the sound of a trumpet.
Robert Jamieson, A. R. Fausset and David Brown
himself--in all the Majesty of His presence in person, not by deputy.
descend--even as He ascended (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 (Rev_ 19:11-21).
the voice of . . . archangel--distinct from the "signal shout." Michael is perhaps meant (Jude 1:9; Rev_ 12:7), to whom especially is committed the guardianship of the people of God (Dan 10:13).
trump of God--the trumpet blast which usually accompanies God's manifestation in glory (Ex 19:16; Ps 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 (Num 10:2, Num 10:10; Num 31:6), so here to summon God's elect together, preparatory to their glorification with Christ (Ps 50:1-5; Mt 24:31; 1Cor 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 (Mt 13:41-42, Mt 13:50; Jn 5:29; 1Cor 15:23-24; Rev_ 20:5-6); it simply stands in opposition to "then," Th1 4:17. FIRST, "the dead in Christ" shall rise, THEN the living shall be caught up. The Lord's people alone are spoken of here.
4:174:17: Այսուհետեւ մխիթարեցէ՛ք զմիմեանս բանիւքս այսոքիւք։
17 Ուրեմն, մխիթարեցէ՛ք միմեանց այս խօսքերով:
17 Ուստի մէկզմէկ մխիթարեցէք այս խօսքերով։
Այսուհետեւ մխիթարեցէք զմիմեանս բանիւքս այսոքիւք:

4:17: Այսուհետեւ մխիթարեցէ՛ք զմիմեանս բանիւքս այսոքիւք։
17 Ուրեմն, մխիթարեցէ՛ք միմեանց այս խօսքերով:
17 Ուստի մէկզմէկ մխիթարեցէք այս խօսքերով։
zohrab-1805▾ eastern-1994▾ western am▾
4:1818: Итак утешайте друг друга сими словами.
4:17  ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα.
4:17. ἔπειτα (upon-if-to-the-ones) ἡμεῖς (we) οἱ (the-ones) ζῶντες ( lifing-unto ,"οἱ (the-ones) περιλειπόμενοι ( being-remaindered-about ,"ἅμα (along) σὺν (together) αὐτοῖς (unto-them) ἁρπαγησόμεθα (we-shall-have-been-snatched-to) ἐν (in) νεφέλαις (unto-cloudings) εἰς (into) ἀπάντησιν (to-an-ever-a-oning-off) τοῦ (of-the-one) κυρίου (of-Authority-belonged) εἰς (into) ἀέρα: (to-an-air) καὶ (and) οὕτως (unto-the-one-this) πάντοτε (all-to-the-one-which-also) σὺν (together) κυρίῳ (unto-Authority-belonged) ἐσόμεθα . ( we-shall-be )
4:17. deinde nos qui vivimus qui relinquimur simul rapiemur cum illis in nubibus obviam Domino in aera et sic semper cum Domino erimusThen we who are alive, who are left, shall be taken up together with them in the clouds to meet Christ, into the air: and so shall we be always with the Lord.
18. Wherefore comfort one another with these words.
Wherefore comfort one another with these words:

18: Итак утешайте друг друга сими словами.
4:17  ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα.
4:17. deinde nos qui vivimus qui relinquimur simul rapiemur cum illis in nubibus obviam Domino in aera et sic semper cum Domino erimus
Then we who are alive, who are left, shall be taken up together with them in the clouds to meet Christ, into the air: and so shall we be always with the Lord.
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Adam Clarke: Commentary on the Bible - 1831
4:18: Comfort one another with these words - Strange saying! comfort a man with the information that he is going to appear before the judgment-seat of God! Who can feel comfort from these words? That man alone with whose spirit the Spirit of God bears witness that his sins are blotted out, and the thoughts of whose heart are purified by the inspiration of Gods Holy Spirit, so that he can perfectly love him, and worthily magnify his name. Reader, thou art not in a safe state unless it be thus with thee, or thou art hungering and thirsting after righteousness. If so, thou shalt be filled; for it is impossible that thou shouldst be taken away in thy sins, while mourning after the salvation of God. They that seek shall find.
Albert Barnes: Notes on the Bible - 1834
4:18: Wherefore comfort one another - Margin, "exhort." The word comfort probably best expresses the meaning. They were to bring these glorious truths and these bright prospects be fore their minds, in order to alleviate, the sorrows of bereavement. The topics of consolation are these: first, that those who had died in the faith would not always lie in the grave; second, that when they rose they would not occupy an inferior condition because they were cut off before the coming of the Lord; and third, that all Christians, living and dead, would be received to heaven and dwell foRev_er with the Lord.
With these words - That is, with these truths.
Remarks On 1 Thessalonians 4
1. This passage Th1 4:13-18 contains a truth which is to be found in no pagan classic writer, and nowhere else. except in the teachings of the New Testament. For the elevated and glorious view which it gives of future scenes pertaining to our world, and for all its inestimable consolations, we are wholly indebted to the Christian religion. Reason, unassisted by Revelation, never dared to conjecture that such scenes would occur; if it had, it would have had no arguments on which the conjecture could be supported.
2. The death of the Christian is a calm and gentle slumber; Th1 4:13. It is not annihilation; it is not the extinction of hope. It is like gentle repose when we lie down at night, and when we hope to awake again in the morning; it is like the quiet, sweet slumber of the infant. Why, then, should the Christian be afraid to die? Is he afraid to close his eyes in slumber? Why dread the night - the stillness of death? Is he afraid of the darkness, the silence, the chilliness of the midnight hour, when his senses are locked in repose? Why should death to him appear so terrible? "Is the slumbering of an infant an object of terror?"
3. There are magnificent scenes before us. There is no description anywhere which is more sublime than that in the close of this chapter. Great events are brought together here, any one of which is more grand than all the pomp of courts, and all the sublimity of battle, and all the grandeur of a triumphal civic procession. The glory of the descending Judge of all mankind; the attending retinue of angels, and of the spirits of the dead; the loud shout of the descending host; the clangor of the archangel's trumpet; the bursting of graves and the coming forth of the million there entombed; the rapid, sudden, glorious change on the million of living people; the consternation of the wicked; the ascent of the innumerable host to the regions of the air, and the solemn process of the judgment there - what has ever occurred like these events in this world. And how strange it is that the thoughts of people are not turned away from the trifles - the show - the shadow - the glitter - the empty pageantry here - to these bright and glorious realities!
4. In those scenes we shall all be personally interested. If we do not survive until they occur, yet we shall have an important part to act in them. We shall hear the archangel's trump; we shall be summoned before the descending Judge. In these scenes we shall mingle not as careless spectators, but as those whose eternal doom is there to be determined, and with all the intensity of emotion derived from the fact that the Son of God will descend to judge us, and to pronounce our final doom! Can we be too much concerned to be prepared for the solemnities of that day?
5. We have, in the passage before us, an interesting view of the order in which these great events will occur. There will be:
(1) the descent of the judge with the attending hosts of heaven;
(2) the raising up of the righteous dead;
(3) the change which the living will undergo (compare Co1 15:52);
(4) the ascent to meet the Lord in the air; and,
(5) the return with him to glory.
What place in this series of wonders will be assigned for the resurrection of the wicked, is not mentioned here. The object of the apostle did not lead him to advert to that, since his purpose was to comfort the afflicted by the assurance that their pious friends would rise again, and would suffer no disadvantage by the fact that they had died before the coming of the Redeemer. From Joh 5:28-29, however, it seems most probable that they will be raised at the same time with the righteous, and will ascend with them to the place of judgment in the air.
6. There is no intimation here of a "personal reign" of Christ upon the earth. Indeed, there is no evidence that he will return to the earth at all. All that appears is, that he will descend "from heaven" to the regions of "the air," and there will summon the living and the dead to his bar. But there is no intimation that he will set up a visible kingdom then on earth, to continue a thousand or more years; that the Jews will be re-collected in their own land; that a magnificent city or temple will be built there; or that the saints will hover in the air, or reign personally with the Lord Jesus over the nations. There are two considerations in view of this passage, which, to my mind, are conclusive proof that all this is romance - splendid and magnificent indeed as an Arabian tale - but wholly unknown to the apostle Paul. The one is, that if this were to occur, it is inconceivable that there should have been no allusion to it here. It would have been such a magnificent conception of the design of the Second Advent, that it could not have failed to have been adverted to in a description like this. The other consideration is, that such a view would have been exactly in point to meet the object of the apostle here. What could have been more appropriate in comforting the Thessalonian Christians respecting those who had died in the faith, than to describe the gorgeous scenes of the "personal reign" of Christ, and the important part which the risen saints were to play in that great drama? How can it he accounted for that the apostle did not advert to it? Would a believer in the "persocial reign" now be likely to omit so material a point in a description of the scenes which are to occur at the "Second Advent?"
7. The saints will be foRev_er with the Lord. They will dwell with him in his own eternal home; Joh 14:3. This expression comprises the sum of all their anticipated felicity and glory. To be with Christ will be, in itself, the perfection of bliss; for it will be a security that they will sin no more, that they will suffer no more, and that they will be shielded from danger and death. They will have realized the object of their long, fond desire - that of seeing their Saviour; they will have suffered the last pang, encountered the last temptation, and escaped foRev_er from the dominion of death. What a glorious prospect is this! Assuredly we should be willing to endure pain, privation, and contempt here for the brief period of our earthly pilgrimage, if we may come at last to a world of eternal rest. What trifles are all earthly sorrows compared with the glories of an endless life with our God and Saviour!
8. It is possible that even the prospect of the judgment-day should be a source of consolation; Th1 4:18. To most people it is justly an object of dread - for all that they have to fear is concentrated on the issues of that day. But why should a Christian fear it? In the descending Judge he will hail his Redeemer and friend; and just in proportion as he has true religion here, will be the certainty of his acquittal there. Nay, his feelings in anticipation of the judgment may be more than the mere absence of fear and alarm. It may be to him the source of positive joy. It will be the day of his deliverance from death and the grave. It will confirm to him all his long cherished hopes. It will put the seal of approbation on his life spent in endeavoring to do the will of God. It will reunite him to his dear friends who have died in the Lord. It will admit him to a full and glorious view of that Saviour whom "having not seen he has loved;" and it will make him the-companion of angels and of God. If there is anything, therefore, which ought to cheer and sustain our hearts in the sorrows and bereavements of this life, it is the anticipation of the glorious scenes connected with the Second Advent of our Lord, and the prospect of standing before him clothed in the robes of salvation, surrounded by all those whom we have loved who have died in the faith, and with the innumerable company of the redeemed of all ages and lands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: Wherefore: Th1 5:11, Th1 5:14; Isa 40:1, Isa 40:2; Luk 21:28; Heb 12:12
comfort: or, exhort, Heb 10:24, Heb 10:25
Geneva 1599
Then we which are alive [and] remain shall be (i) caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.
(i) Suddenly and in the twinkling of an eye.
John Gill
Then we which are alive and remain,.... See Gill on Th1 4:15.
shall be caught up; suddenly, in a moment, in the twinkling of an eye, and with force and power; by the power of Christ, and by the ministry and means of the holy angels; and to which rapture will contribute, the agility which the bodies both of the raised and changed saints will have: and this rapture of the living saints will be
together with them; with the dead in Christ, that will then be raised; so that the one will not come before the other, or the one be sooner with Christ than the other; but the one being raised and the other changed, they will be joined in one company and general assembly, and be caught up together:
in the clouds; the same clouds perhaps in which Christ will come, will be let down to take them up; these will be the chariots, in which they will be carried up to him; and thus, as at our Lord's ascension a cloud received him, and in it he was carried up out of the sight of men, so at this time will all the saints ride up in the clouds of heaven:
to meet the Lord in the air; whither he will descend, and will then clear the regions of the air of Satan, and his posse of devils, which now rove about there, watching all opportunities, and taking all advantages to do mischief on earth; these shall then fall like lightning from heaven, and be bound and shut up in the bottomless pit, till the thousand years are ended: here Christ will stop, and will be visible to all, and as easily discerned by all, good and bad, as the body of the sun at noonday; as yet he will not descend on earth, because it is not fit to receive him; but when that and its works are burnt up, and it is purged and purified by fire, and become a new earth, he will descend upon it, and dwell with his saints in it: and this suggests another reason why he will stay in the air, and his saints shall meet him there, and whom he will take up with him into the third heaven, till the general conflagration and burning of the world is over, and to preserve them from it; and then shall all the elect of God descend from heaven as a bride adorned for her husband, and he with them, and the tabernacle of God shall be with men; see Rev_ 21:1. The resurrection by the Mahometans is called (q), "a meeting of God", or a going to meet God:
and so shall we ever be with the Lord; now the saints are with him at times, and have communion with him, but not always; but then they shall be ever with him; wherever he is; first in the air, where they shall meet him; then in the third heaven, where they shall go up with him; then on earth, where they shall descend and reign with him a thousand years; and then in the ultimate glory to all eternity: and this will be the issue and accomplishment of the counsel and covenant of grace, of the sufferings and death of Christ, and of his preparations and prayers.
(q) Alkoran, Surat. 6. v. 31. p. 113. Ed. Hinckelman.
John Wesley
Together - In the same moment. In the air - The wicked will remain beneath, while the righteous, being absolved, shall be assessors with their Lord in the judgment. With the Lord - In heaven.
Robert Jamieson, A. R. Fausset and David Brown
we which are alive . . . shall be caught up--after having been "changed in a moment" (1Cor 15:51-52). 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 (Acts 1:9), so at His return with clouds (Rev_ 1:7), they shall be caught up in clouds. The clouds are His and their triumphal chariot (Ps 104:3; Dan 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 Mt 25:1, Mt 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 (Rev_ 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 (1Cor 6:2-3), the final judgment and glorification of His saints in the new heaven and earth.