(Chapters 4:2–5:11)
In this section of the epistle, Paul outlines four great things that ought to characterize the practical lives of Christians who are waiting for the Lord to come. These things are to be viewed as being normal to Christian living:
• Holiness toward God (chap. 4:2-8).
• Love toward one another (chap. 4:9-10).
• Honesty toward them who are without (chap. 4:11-12).
• Watchfulness in view of the Lord's coming (chaps. 4:13–5:11).
Holiness Toward God
Vss. 2-8—Paul begins with reminding them of the moral “charges” that he had given them when he was with them, because it was “the will of God” that they should walk in practical “sanctification” (vss. 2-3). Sanctification means “to make sacred by being set apart.” In connection with Christians, it is used in three ways:
1) Absolute or Positional Sanctification
This is a work of God done in the believer through new birth (1 Cor. 6:11; 211And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. (1 Corinthians 6:11)
11For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. (1 Corinthians 2:11) Thess. 2:13; 1 Peter 1:22Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. (1 Peter 1:2)) and for the believer through being justified by faith in Christ (Acts 20:32; 26:1832And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. (Acts 20:32)
18To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. (Acts 26:18); Rom. 1:11Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Romans 1:1); 1 Cor. 1:2, 302Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: (1 Corinthians 1:2)
30But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: (1 Corinthians 1:30); Heb. 10:10, 14; 13:1210By the which will we are sanctified through the offering of the body of Jesus Christ once for all. (Hebrews 10:10)
14For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:14)
12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. (Hebrews 13:12); Rev. 22:1111He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. (Revelation 22:11)) whereby he is set apart from the mass of mankind for eternal blessing. This is a once-and-for-all thing and is true of every believer, regardless of what state his practical life may be in.
2) Progressive or Practical Sanctification
This has to do with the believer perfecting holiness in his life practically (John 17:1717Sanctify them through thy truth: thy word is truth. (John 17:17); Rom. 6:1919I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. (Romans 6:19) ("holiness"); 2 Cor. 7:11Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (2 Corinthians 7:1) ("holiness"); 1 Thess. 4:4-7; 5:234That every one of you should know how to possess his vessel in sanctification and honor; 5Not in the lust of concupiscence, even as the Gentiles which know not God: 6That 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. 7For God hath not called us unto uncleanness, but unto holiness. (1 Thessalonians 4:4‑7)
23And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. (1 Thessalonians 5:23); Eph. 5:26-2726That he might sanctify and cleanse it with the washing of water by the word, 27That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. (Ephesians 5:26‑27), and Heb. 12:1414Follow peace with all men, and holiness, without which no man shall see the Lord: (Hebrews 12:14) ("holiness"). This aspect of sanctification should be an on-going, daily exercise in the believer's life. It involves judging oneself, and separating in thought and action, from everything that is inconsistent with the holiness of God. It is the aspect that Paul is referring to here in 1 Thessalonians 45Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. (1 Thessalonians 5:5).
3) Relative or Provisional Sanctification
This has to do with a person being in a clean place on earth through his association with what is clean, without necessarily having an inward work of faith in his soul.
In the case of a marriage where one partner is saved and the other is not, the unbelieving one is “sanctified,” in this relative sense, by his or her association with the believing partner who is sanctified (1 Cor. 7:1414For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. (1 Corinthians 7:14)). It does not mean that the unbeliever is thereby saved, but that he is in a place of holy privilege.
In the case of those associated with Abraham, Romans 11:1616For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. (Romans 11:16) states that they are in a place of relative holiness (sanctification). The point that the Apostle Paul is making in this passage is, that if the "root" of the nation of Israel (Abraham) has been set in a holy place of privilege in relation to God, then the "branches" (Abraham's descendants) are in that “holy” place too (Deut. 7:6; 14:26For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. (Deuteronomy 7:6)
2For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth. (Deuteronomy 14:2); 1 Kings 8:5353For thou didst separate them from among all the people of the earth, to be thine inheritance, as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord God. (1 Kings 8:53); Amos 3:33Can two walk together, except they be agreed? (Amos 3:3)).
The Sin of Fornication
Vss. 3b-8—The chief thing that Paul had in mind here, in connection with practical sanctification, was the sin of “fornication.” This term covers a broad spectrum of immoral behaviour, all of which are to be abstained from in Christian living. In 1 Corinthians 5, it is in connection with incest; in this chapter it has to do with adultery, and in Jude’s epistle it is in connection with homosexuality. Paul insists that every one among them should “possess [keep or preserve] his vessel in sanctification and honour.” The “vessel” that he is referring to is our physical body. Since marriage involves the physical union of “they two” becoming “one flesh,” some translations suggest that “vessel” could be translated as “wife.” In fact, the word “vessel” is used for wife in 1 Peter 3:77Likewise, ye husbands, dwell with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. (1 Peter 3:7).
Marriage in Christianity is to be held in “honour” (Heb. 13:44Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge. (Hebrews 13:4)), which was something that was not done in heathendom. Since these Thessalonians had been saved out of that heathen lifestyle, they needed to understand that God’s intention for Christian marriage was not along the base lines of “the lust of evil concupiscence [passionate desire].” Hence, they were not to be found “overstepping the rights of and wronging” their “brother” in the matter—i.e. adultery.
Paul proceeds to mention three great reasons why we must abstain from moral evil:
• The Lord’s governmental judgment will be upon all such who engage therein (vs. 6). He is “the Avenger of all such” (Prov. 6:2929So he that goeth in to his neighbor's wife; whosoever toucheth her shall not be innocent. (Proverbs 6:29)).
• God has a claim on us through redemption to be holy. He has “not called us unto uncleanness, but to sanctification.” The person who “disregards his brother” by overstepping himself in adultery “disregards, not man, but God” (vss. 7-8a).
• The believer’s body is “the temple of the Holy Spirit,” and it, therefore, must be devoted to the service of the Lord and not to immoral practices (1 Cor. 6:1919What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? (1 Corinthians 6:19)). God has “given unto us His Holy Spirit” and this divine Guest within us will be grieved by such activity (Eph. 4:3030And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. (Ephesians 4:30)). We will lose the practical benefits of His presence—such as giving us the present enjoyment of our blessings in Christ and practical discernment (vs. 8b).
Love Toward One Another
Vss. 9-10—Paul goes on and says, “Now concerning brotherly love....” The practical flow of brotherly love among the saints is normal to Christianity and a mark of a healthy assembly (John 13:34-3534A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. 35By this shall all men know that ye are my disciples, if ye have love one to another. (John 13:34‑35); Heb. 13:11Let brotherly love continue. (Hebrews 13:1)). They had been “taught of God to love one another.” This refers to the new life in the believer responding normally and according to its nature. The Apostle John said that this is one of the characteristics of the new life and nature: “Every one that loveth Him that begat loveth him also that is begotten of Him” (1 John 5:11Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. (1 John 5:1)).
He commends them for letting their love express itself among the other saints in Macedonia (Philippi, etc.) and encourages them to “increase more and more” in this virtue. This will happen quite naturally, but the problem often is that we hinder the outflow of divine love inherent in our new natures. Hence comes the needed exhortation, “Let brotherly love continue” (Heb. 13:11Let brotherly love continue. (Hebrews 13:1)).
Honesty Toward Them Who Are Without
Vss. 11-12—Paul moves on to speak of the need for being gainfully employed and occupied with upright things so that the world would see that we are honest persons.
Paul had taught them the great truth of the Lord’s coming (the Rapture), and they rightly lived in the imminence of it. But some of them wrongly reasoned that if the Lord was going to come—and it could be that very day—why bother with working at all? Brotherly love that was in action among the saints in Thessalonica had taken care of those who lacked, and these persons may have presumed that that same love would take care of them too. These converts were predominantly Greeks, and the Greek philosophers of those times despised manual labour. So, when the idea of “not working at all” (2 Thess. 3:1111For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. (2 Thessalonians 3:11)) arose among the Thessalonians, there were certain ones who had been saved out of that philosophical persuasion who naturally gravitated to it. They may have excused their idleness with the thought that it was faith on their part not to work, because it showed (in their minds) that they were truly living in the imminence of the Lord’s coming. But it was not a good testimony to the world.
Understanding that this situation existed among them, Paul exhorts them to “study [strive eagerly] to be quiet, and to do your own business, and to work with your own hands,” so that they would “walk honestly” before “them that are without.” Even those of the world despise a man who will not work to support his family. Far be it that such a thing should be found among Christians (1 Tim. 5:88But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. (1 Timothy 5:8)). Hence, they were to work with their own hands and to go on quietly with the Lord. Paul instructs us that we should pray to that end (1 Tim. 2:1-21I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; 2For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. (1 Timothy 2:1‑2)). He adds, “As we commanded you,” reminding the Thessalonian believers that he had already exhorted them along these lines when he was with them. When Christians neglect this, the world will be quick to find fault. To negate this, we are to “provide things honest in the sight of all men” (Rom. 12:1717Recompense to no man evil for evil. Provide things honest in the sight of all men. (Romans 12:17)).
In the second epistle, Paul told them that if there was an individual who persisted with not working, they were to “withdraw” themselves from him and to “have no company with him, that he may be ashamed” (2 Thess. 3:6-166Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. 7For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; 8Neither did we eat any man's bread for nought; but wrought with labor and travail night and day, that we might not be chargeable to any of you: 9Not because we have not power, but to make ourselves an ensample unto you to follow us. 10For even when we were with you, this we commanded you, that if any would not work, neither should he eat. 11For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. 12Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. 13But ye, brethren, be not weary in well doing. 14And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 15Yet count him not as an enemy, but admonish him as a brother. 16Now the Lord of peace himself give you peace always by all means. The Lord be with you all. (2 Thessalonians 3:6‑16)). This shows that Paul saw this idleness as a serious disorder and something that was damaging to the Christian testimony.
Watchfulness in View of the Lord’s Coming
(Chapters 4:13–5:11)
Paul then sets straight the misunderstanding that the Thessalonians had regarding their loved ones who had recently died. Somehow—probably through bad teaching which 2 Thessalonians 2:2-32That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 3Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; (2 Thessalonians 2:2‑3) suggests—they had picked up the idea that their brethren who had “fallen asleep” were going to miss out on the Rapture and of being part of the kingdom that Christ would establish when He appeared. This caused much grief and “sorrow” among them. It shows how bad doctrine (misinformation) can affect our joy. These poor souls were sorrowing over something that wasn’t even true!
Vs. 13—Paul traces the whole thing to a simple matter of ignorance, and says, “I would not have you to be ignorant, brethren, concerning them which are asleep.” There was no need for them to “sorrow...even as others who have no hope,” for they would surely see their brethren again. Death is not a final parting of brethren. Paul does not say that we shouldn’t sorrow when death claims a believing loved one, but that it need not be to the extent of despair that unbelievers experience.
It is interesting that this state of “sleep” is said to be something that is brought to pass “through Jesus.” This means that their death, though it may seem untimely for the saints who remain alive, is really no accident. In fact, the Lord Jesus is the One who induces it—He puts them to sleep! His manhood name, “Jesus,” is used alone here (without His titles) to emphasize His sympathy, for He too walked in this world as a Man and knows what it is to pass through the article of death. Their disembodied spirits and souls are presently with Him while they are in the separate or intermediate state, and thus, they couldn’t be in better hands (2 Cor. 5:88We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. (2 Corinthians 5:8); Phil. 1:2323For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: (Philippians 1:23)). Their bodies lie in the grave awaiting resurrection.
It is well for us to remember that when the Bible speaks of believers sleeping, it refers to their physical bodies, not their spirits and souls (Matt. 27:5252And the graves were opened; and many bodies of the saints which slept arose, (Matthew 27:52)). Sleep is never applied to unbelievers who have died. “Soul sleep” is a false doctrine that supposes that the spirits and souls of the dead are not conscious. However, Scripture says that believers who die go immediately into “paradise” (Luke 23:4343And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. (Luke 23:43)) and are “with Christ which is far better” (Phil. 1:2323For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: (Philippians 1:23)). How could this possibly mean being made unconscious? An unconscious sleeper cannot experience the thrill of paradise. If he is unconscious he wouldn’t know a good state from a bad one! Nor could he experience fellowship with Christ! Paul said, “For me to live is Christ, and to die is gain” (Phil. 1:2121For to me to live is Christ, and to die is gain. (Philippians 1:21)). He lived and served in the enjoyment of communion with Christ. If he were to die, and if that meant that he would become unconscious, he would lose the blessedness of his sweet fellowship with Christ! How could death be a “gain” to him?
Vs. 14—Paul then says, “For if (since) we believe that Jesus died and rose again, even so them also which sleep in [through] Jesus will God bring with Him.” That is, just as surely as Jesus died and rose again, so also will those who are asleep be raised, for both are of the same order of resurrection. Scripture says, “Christ the first-fruits; afterward they that are Christ’s at His coming” (1 Cor. 15:2323But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. (1 Corinthians 15:23)). Thus, the basis of the believer’s hope of resurrection is founded on the fact of Christ’s resurrection (1 Cor. 6:1414And God hath both raised up the Lord, and will also raise up us by his own power. (1 Corinthians 6:14)). His resurrection is the pledge and proof of the believer’s resurrection! Bible teachers call this “the first resurrection.”
Three Phases to The First Resurrection
There are actually three phases to the first resurrection:
• The faithful who die during the seventieth week of Daniel’s prophecy (Dan. 9:2727And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. (Daniel 9:27)). This will occur just prior to the Appearing of Christ (Rev. 14:13; 20:413And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them. (Revelation 14:13)
4And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. (Revelation 20:4)).
Four Things That Give Us Comfort Regarding the State of Departed Believers
Comfort concerning our loved ones who have deceased will not come from listening to the opinions of sincere people, nor will it come from subjective feelings that we might have concerning their state. Comfort can only come from understanding and believing the facts regarding those who have departed, and these facts can only be found in the Word of God. The gospel has brought these things concerning “life and incorruptibility” to light (2 Tim. 1:1010But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: (2 Timothy 1:10)), and when they are understood, they give us peace and comfort. The following four facts help to this end:
• The state of death is temporary—This means that our loved ones who have passed away will not be dead and gone forever. They will rise again when the Lord comes at the Rapture (1 Thess. 4:15-16; 115For 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. 16For 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: (1 Thessalonians 4:15‑16)
5For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness: 6Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. (1 Thessalonians 2:5‑6) Cor. 15:23, 51-56). Since the Lord’s coming is imminent, their rising from the dead could be today!
• The condition of departed believers is that of bliss—While the spirits and souls of departed believers are in the intermediate state, waiting for the Lord to come, they are “with the Lord” (2 Cor. 5:88We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. (2 Corinthians 5:8)) “in paradise” (Luke 23:4343And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. (Luke 23:43)) and in a state which is “very far better” (Phil. 1:2323For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: (Philippians 1:23)). This means that they are with the best Person possible and are far happier than they ever could be on earth. This gives us comfort, knowing that all is well with them.
• Their death has not been an accident—God makes no mistakes in what He allows to happen to His people, because “His way is perfect” (Psa. 18:3030As for God, his way is perfect: the word of the Lord is tried: he is a buckler to all those that trust in him. (Psalm 18:30)). While we may not understand why He has allowed death to overtake one of our loved ones, He will explain it all in the coming day, and it will make perfect sense.
• There is going to be a grand reunion of the saints—At the Rapture, the deceased saints and the living saints will all be caught up together, and we will never be separated again (1 Thess. 4:1717Then 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. (1 Thessalonians 4:17)). This, too, is a great comfort.