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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Thessalonians 4:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
Here we have,
I.An exhortation to abound in holiness, to abound more and more in that which is good, Th1 4:1, Th1 4:2. 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 minster 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, Mat 28:20. 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 (Pe1 5:3), 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 (Th1 4:3), 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, Th1 4:3. 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, Co2 7:1. 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, Th1 4:4. Whereas the contrary will be a great dishonour. And his reproach shall not be wiped away, Pro 6:33. The body is here called the vessel of the soul, which dwells therein (so Sa1 21:5), 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, Th1 4:5. 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, etc. (Pe1 4:3), 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 (Th1 4:6), in any matter - en tō 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 (Co1 6:18), 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 13:4. 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 1:18.
(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, Th1 4:7. 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 8:13.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only. Even the Lord Himself said that the Spirit would not descend on any other condition, but that He should first ascend to the Father.
"Therefore he that rejecteth, rejecteth not man, but God, who giveth His Holy Spirit unto you."
So that even if thou shouldest defile the Empress, he says, or even thine own handmaid, that hath a husband, the crime is the same. Why? Because He avenges not the persons that are injured, but Himself. For thou art equally defiled, thou hast equally insulted God; for both the one and the other is adultery, as both the one and the other is marriage. And though thou shouldest not commit adultery, but fornication, though the harlot has no husband, yet nevertheless God avenges, for He avenges Himself. For thou dost this act, not despising the man, so much as God. And it is manifest from this, that thou doest it concealing it from man, but thou pretendest that God doth not see thee. For tell me, if one who was thought worthy of the purple, and of infinite honor from the king (Emperor), and was commanded to live suitably to the honor, should go and defile himself with any woman; whom has he insulted? her, or the king who gave him all? She indeed is insulted too, but not equally.
“And don’t grieve,” he adds, “the Holy Spirit of God.” This is a terrible and startling matter, as he also says in the epistle to the Thessalonians. For there he uses an expression of this sort. “He that rejects, rejects not man, but God.” It is the same here. If you utter a reproachful word, if you strike your brother, you are not striking him; rather you are “grieving the Holy Spirit.”
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Summary
In 1 Thessalonians 4:8, the Apostle Paul issues a solemn warning to believers, asserting that the moral and ethical instructions he has delivered, particularly concerning sanctification and sexual purity, are not merely human suggestions but divine commands. To disregard or reject these teachings is not to despise a human messenger, but rather to directly scorn God Himself, who has graciously bestowed His Holy Spirit upon believers to empower and guide them into such holy living. This verse profoundly underscores the divine authority behind biblical ethics and the integral role of the Holy Spirit in Christian obedience.
Context
Literary Context
This verse serves as the powerful theological capstone to Paul's specific exhortations on sanctification and sexual purity in 1 Thessalonians 4:3-7. Having just urged the Thessalonian believers to "abstain from fornication" (1 Thessalonians 4:3), to "possess his vessel in sanctification and honour" (1 Thessalonians 4:4), and to avoid defrauding a brother in sexual matters (1 Thessalonians 4:6), Paul elevates the source of these commands. Verse 8 clarifies that these are not arbitrary rules from an apostle, but direct expressions of God's will, making their rejection a rejection of God Himself. It transitions from specific ethical commands to their ultimate divine basis, preparing the readers for further instructions on brotherly love and diligence.
Historical & Cultural Context
The city of Thessalonica, a prominent Roman port city, was characteristic of Greco-Roman society where sexual immorality, including various forms of promiscuity and idolatrous practices often linked to temple prostitution, was widespread and largely unremarked upon. The prevailing cultural norms stood in stark contrast to the stringent ethical demands of the nascent Christian faith. Paul's emphasis on sexual purity and sanctification was a radical call for a counter-cultural lifestyle, distinguishing believers from the surrounding pagan world. For new converts, particularly those from a pagan background, understanding the gravity and divine origin of these new moral standards was crucial. This verse directly addresses the temptation to dismiss Christian ethics as mere human tradition, grounding them instead in the very character and authority of God who had called them out of darkness.
Key Themes
1 Thessalonians 4:8 contributes significantly to several major themes within 1 Thessalonians and broader Pauline theology. Firstly, it powerfully asserts the Divine Authority of Apostolic Teaching, establishing that Paul's instructions are not personal opinions but divinely inspired mandates. To disregard them is to disregard God's own will. Secondly, it highlights the Holy Spirit's Indwelling and Empowering Role in the believer's life, particularly in the process of sanctification. The phrase "who hath also given unto us his holy Spirit" implies that believers are not left to obey in their own strength but are divinely equipped for holy living. This aligns with the Spirit's work in Romans 8:14 where believers are led by the Spirit, and John 14:26 where the Spirit is promised as a teacher and guide. Finally, the verse underscores the Gravity of Disobedience, elevating ethical failures from mere social faux pas to direct affronts against the Creator, emphasizing the seriousness of rejecting God's revealed will.
Exposition and Analysis
Key Word Analysis
This word means "to set aside, i.e. (by implication) to disesteem, neutralize or violate." It conveys a strong sense of deliberate rejection, repudiation, or nullification, rather than mere ignorance or oversight. When applied to God's commands, it signifies an active refusal to acknowledge or submit to their authority, effectively treating them as invalid or worthless.
This verb means "to give (used in a very wide application, properly, or by implication, literally or figuratively; greatly modified by the connection)." In this context, it emphasizes God's gracious act of bestowing the Holy Spirit upon believers. It highlights the divine initiative and generosity in providing the necessary power and guidance for living a life pleasing to Him.
Composed of G40 ("sacred, pure, consecrated") and G4151 ("a current of air, i.e. breath... figuratively, a spirit... the Holy Spirit"). This phrase refers to the Third Person of the Trinity, emphasizing His divine nature, His absolute purity, and His role as the divine agent who indwells believers, empowering them for sanctification and guiding them into truth. The "holy" aspect underscores that the Spirit's presence inherently calls for and enables holiness in the believer.
Verse Breakdown
"He therefore that despiseth"
This opening clause, introduced by "therefore" (G5105, toigaroûn), links back directly to the preceding ethical instructions. It identifies the subject as anyone who actively and deliberately rejects, nullifies, or sets aside the commands concerning sanctification that Paul has just delivered. The participle "despiseth" (G114, athetéō) implies a continuous action or a characteristic attitude of scornful disregard.
"despiseth not man, but God"
This is the crucial theological pivot of the verse, employing a stark contrast. Paul clarifies that the object of the "despising" is not merely himself, the human messenger, or any other person. Instead, such rejection is a direct affront to God Himself. This elevates the authority of the apostolic teaching to the level of divine revelation, making disobedience a direct act of defiance against the Almighty.
"who hath also given unto us his holy Spirit"
This final clause provides the profound theological basis and the enabling power for the commands. God is not merely issuing commands from afar, but He has actively empowered believers by bestowing His Holy Spirit upon them. The Spirit's indwelling presence is both the sign of God's ownership and the divine resource that enables believers to understand, desire, and obey God's will. To despise the commands is, therefore, to despise the very God who not only commands but also provides the means to obey through His Spirit.
Literary Devices
The primary literary device employed in 1 Thessalonians 4:8 is Contrast, specifically an antithetical parallelism: "despiseth not man, but God." This sharp distinction serves to underscore the ultimate source of the moral commands and the extreme gravity of their rejection. By explicitly stating what is not being despised (man) before stating what is being despised (God), Paul uses Emphasis to elevate the authority of his message. The phrase also functions as a form of Divine Authority Assertion, where Paul, as an apostle, implicitly claims divine inspiration for his ethical instructions, thereby legitimizing his teaching and demanding full submission from his audience. The mention of the "holy Spirit" at the end acts as a powerful Theological Grounding, providing both the source of the commands and the divine enablement for obedience, thus making the rejection of the commands an even more egregious act against the Triune God.
Theological and Thematic Connections
This verse profoundly impacts our understanding of divine authority, human responsibility, and the nature of sanctification. It establishes that God's commands, particularly those communicated through His chosen apostles, are not optional suggestions but expressions of His holy character and will. Disregarding them is not a minor infraction but a direct act of rebellion against the Creator. Furthermore, the mention of the Holy Spirit highlights the synergistic relationship between divine command and divine enablement: God commands holiness, and He also provides the indwelling Spirit to empower believers to live it out. This means that disobedience is not due to a lack of divine provision, but a willful rejection of both God's word and His empowering presence. It underscores that true spiritual growth is a response to God's revealed truth, empowered by His Spirit.
Reflection and Application
1 Thessalonians 4:8 serves as a timeless and crucial reminder for all believers: the ethical standards outlined in Scripture are not arbitrary human constructs or cultural preferences, but divine imperatives. Our response to God's Word, especially concerning areas of personal conduct and morality, is a direct reflection of our reverence for God Himself. This verse challenges us to examine our attitudes toward biblical commands, particularly those that may seem difficult or counter-cultural. Do we rationalize away inconvenient truths, or do we humbly submit to the divine authority behind them? Moreover, the verse offers immense encouragement: we are not left to our own devices to achieve holiness. God has generously given us His Holy Spirit, who indwells us, empowers us, and guides us into all truth. Our sanctification is a collaborative work with the Spirit, requiring both our obedient will and His divine enablement. To reject God's commands is not only to reject His authority but also to grieve the very Spirit He has given to empower us for obedience. Therefore, living a life of holiness is both our duty and our Spirit-enabled privilege, demonstrating our love and submission to the God who has called us.
Questions for Reflection
FAQ
What does it mean to "despise" God in this context?
To "despise" (Greek: athetéō) in this context means to deliberately reject, set aside, or treat as invalid the commands and instructions given by God through His apostles. It's not merely a passive oversight or ignorance, but an active, scornful disregard or nullification of divine authority. When Paul says "despiseth not man, but God," he is emphasizing that the ultimate object of such a rejection of His commands is God Himself, making the act of disobedience a serious affront to the divine will and character. This applies particularly to the ethical teachings Paul has just delivered concerning sanctification and sexual purity in 1 Thessalonians 4:3-7.
How does the Holy Spirit enable believers to obey God's commands?
The Holy Spirit plays a crucial role in enabling believers to obey God's commands. As "His holy Spirit," He is the divine presence within every believer, given by God. He illuminates God's Word, helping us understand its truth and relevance (John 14:26). He empowers us to live a life pleasing to God by transforming our desires and strengthening our will against sin (Romans 8:13). He produces the fruit of the Spirit within us, which includes self-control and goodness, essential for sanctified living (Galatians 5:22-23). Therefore, to reject God's commands is to reject the very Spirit He has given to empower our obedience.
Christ-Centered Fulfillment
1 Thessalonians 4:8 finds its ultimate Christ-centered fulfillment in several profound ways. Firstly, Jesus Christ Himself is the perfect embodiment and revelation of God's will; to despise His teachings or His person is undeniably to despise God (John 1:14 and John 14:9). He did not come to abolish the Law or the Prophets but to fulfill them, demonstrating the perfect obedience to God's will that humanity failed to achieve (Matthew 5:17). Secondly, it is Christ who, having ascended to the Father, sent the Holy Spirit to His disciples (John 16:7), fulfilling the promise of a divine Helper who would empower believers to live according to God's commands. The Spirit given to us is the Spirit of Christ, enabling us to walk as Christ walked, in holiness and obedience (Romans 8:9-11). Therefore, when we obey the Spirit-inspired commands concerning sanctification, we are not only honoring God the Father but also walking in the footsteps of Christ and manifesting His life within us, demonstrating our love for Him by keeping His commandments (John 14:15). The ultimate rejection of God's will, as warned against in this verse, culminates in the rejection of Christ, who is the very embodiment of that will and the source of the Spirit's power for obedience.