Scripture Reading: 1 Thes. 4:1-12
The Epistle of 1 Thessalonians was written to new believers, to those who had been in the Lord less than a year. For this reason, in the first three chapters of this book, we cannot find anything to compare with what is revealed in Romans, Ephesians, or Galatians. Paul stayed with the Thessalonians for approximately a month. In that short period of time he did not have the opportunity to cover many deeper truths. For this reason, in 3:10 he expressed his desire to come to the Thessalonians and perfect what was lacking in their faith. To be sure, these new believers were lacking in many aspects of the faith revealed in Romans, Ephesians, and Galatians. Therefore, Paul wanted to visit them again so that he could minister to them the contents of the faith so that their faith would increase and be perfected.
We all need to have a broad view of God’s economy. Once we see such a view, we shall spontaneously believe in what we see. We cannot help but believe after seeing a view. Believing comes from this kind of spiritual seeing. Paul’s writings take us on a tour to show us heavenly, spiritual things concerning Christ, His achievements and attainments, and what He has obtained. The more we see concerning this, the more we shall be impressed, and the more faith we shall have. We shall find that it is simply impossible not to believe.
We have emphasized the fact that in 1 Thessalonians we have a word to beginners, to new believers. Those who are working with young people or with new believers can receive from this book both a direction and an outline to follow. If they follow this outline and direction, they will lay a good foundation in their work with new believers.
In this message we come to chapter four of 1 Thessalonians. In chapter one we have the structure and origin of a holy life for the church life; in chapter two, the fostering of such a life; and in chapter three the establishing of the three items of the basic structure of this life. After covering these matters, in chapter four Paul injects an inoculation into the believers concerning the most serious germ that damages the church life, the germ of fornication.
Fornication has its source in lust. People would never have a chance to indulge themselves in this lust if they did not have some form of social life. Social life is a hotbed of fornication. A person who does not have a social life is not in danger of falling into fornication. If you live alone and have little contact with others, it is very unlikely that you will commit fornication. But the church life is a meeting life, a communal life. In other words, the church life is a social life. In order to have the church life, we cannot avoid having a communal life, a social life, in which we have considerable contact with one another.
According to history, the problem of fornication has come up over and over again in one church after another. The facts prove that Christian workers in particular are often snared by fornication because they have so much contact with others. Furthermore, fornication has been the factor in damage caused to those in the Pentecostal movement. In certain places this movement has been limited because of the sin of fornication.
In 4:3 Paul says, “For this is the will of God, your sanctification; that you abstain from fornication.” God’s will is that His redeemed people, the believers in Christ, should live a life of holiness according to His holy nature, a life wholly separated unto Him from anything other than Him. For this He is sanctifying us thoroughly (5:23).
At Paul’s time, both in Corinth and Thessalonica sensuality and immorality were rife in the pagan religions and even fostered by their pagan worship. Man was made for expressing God (Gen. 1:26). Nothing ruins man for this purpose more than fornication. This prevents man from being holy, separated unto God, and contaminates man to the uttermost in the fulfilling of God’s holy purpose. Hence, the apostle strongly charges the newly converted Gentile believers, by sanctification unto God, to abstain from the damage and contamination of fornication, the most gross sin in the eyes of God.
Here in 1 Thessalonians 4 Paul gives us a warning concerning fornication. He also spoke strongly about fornication in 1 Corinthians. Because there was so much immorality in Corinth and Thessalonica, Paul realized that along with fostering and establishing the saints in Thessalonica, it was necessary for him to warn them about the sin of fornication. Now we can understand why in a book to new believers Paul thought it necessary to speak about fornication. He wanted the saints in that evil city to be aware of the danger. As the church in such a place, they needed a warning about fornication.
In 1 Corinthians 16:20 Paul says, “Greet one another with a holy kiss.” Paul did not forbid the Corinthians to have contact with one another, for that would have been inhuman. However, Paul charged them to greet one another with a holy kiss. Such a word was written against the background of the situation in Corinth. In the same principle, fornication is dealt with in 1 Thessalonians 4 because of the environment of Thessalonica. A young church had been raised up in the midst of an evil, immoral environment. Knowing that it would be difficult for the church in that city to avoid problems with fornication, Paul issued a warning regarding it.
We also need this warning today. In the United States and Europe males and females have social contact with hardly any limitation. Because of this situation, it is easy for people to fall into fornication. In order for churches to exist in these regions, there is a need of a warning concerning fornication.
As we read 4:1-12, we see that Paul’s tone here is one of warning. The tone is different from that found in the first three chapters. After Paul has completed his task of fostering and establishing a holy life for the church life, he changes his tone. The first warning he gives us concerns fornication. As we shall see, in his warning about fornication, Paul brings in the wonderful matter of sanctification.
In 4:1 Paul says, “For the rest therefore, brothers, we ask and entreat you in the Lord Jesus, that even as you received from us how you ought to walk and to please God, even as indeed you do walk, that you abound more.” In verse 3 Paul says that the will of God is our sanctification. This sanctification is versus fornication. In order to have a walk that pleases God, we need to be sanctified.
Nothing damages a believer as much as fornication. According to Paul’s word in 1 Corinthians 6, fornication ruins a person’s body. Other sins may not damage us subjectively, but fornication damages our body, contaminates our entire being, and makes us utterly unholy. Moreover, fornication is used by God’s enemy to spoil the man God created for the fulfillment of His purpose. Therefore, fornication must be altogether abandoned. This is the reason Paul says in 4:3, “Abstain from fornication.” The word “abstain” is strong, and it indicates that we should run away from fornication. God’s will is to have us fully separated unto Himself, wholly sanctified for the fulfillment of His purpose. This requires that we abstain from fornication.
In verses 4 and 5 Paul continues, “That each one of you know how to possess his own vessel in sanctification and honor, not in the passion of lust, even as also the nations who do not know God.” To possess one’s vessel is to keep it, to preserve it. There are two schools of interpretation of the word vessel here; one refers the vessel to man’s body, as in 2 Corinthians 4:7; the other to his wife, as in 1 Peter 3:7. The context in this verse and the following one, with phrases “each one of you,” “in sanctification and honor,” and especially “not in the passion of lust,” does not justify the interpretation of the second school, but that of the first. The apostle considers man’s body here as his vessel, just as David did in 1 Samuel 21:5. In the same matter concerning the use of the body, both Paul and David consider man’s body as his vessel. To keep or preserve man’s vessel in sanctification and honor, not in passion of lust, is the safeguard against committing fornication.
Sanctification refers more to a holy condition before God; honor, more to a respectable standing before man. Man was created for God’s purpose with a high standing, and marriage was ordained by God for the propagation of man to fulfill God’s purpose. Hence, marriage should be held in honor (Heb. 13:4). To abstain from fornication is not only to remain in a sanctified condition before God, but also to hold and keep a standing of honor before man. Whenever someone becomes involved in fornication, he is contaminated, and his sanctification is annulled. Moreover, he loses honor before man. Not even unbelievers honor those who commit fornication. Therefore, we must know how to possess, keep, preserve, our own body in sanctification toward God and in honor before man. We must be those who are sanctified unto God and those who have honor before man. In order to be such persons, we must absolutely abstain from fornication and not give ground for suspicion in this matter.
According to verse 5, we should not possess our body in the passion of lust as the nations who do not know God. Not knowing God is the basic reason for indulgence in the passion of lust.
In verse 6 Paul goes on to say, “That no one overstep and take advantage of his brother in the matter, because the Lord is the avenger concerning all these things, even as we also said before to you and solemnly charged.” Literally, the Greek word rendered “overstep” means to overpass limits, that is, overreach, transgress, go beyond. “Overstep…his brother” refers to adultery with the brother’s wife. In Greek “take advantage of” also means make a gain of; hence, defraud. By “the matter” Paul means the matter of fornication, mentioned in verse 3. In verse 6 Paul also says that the Lord is the avenger concerning these things, things such as overstepping and taking advantage of others. The Lord judges the fornicators and adulterers as an avenger, as a punisher, meting out justice.
Fornication always involves overstepping the regulation of the marriage relationship. The relationship between male and female was ordained by God. Marriage is a holy matter that was ordained by God and is under His strict regulation. Therefore, the contact between male and female must be according to God’s ordination and regulation. Otherwise there may be some kind of transgression, overstepping, breaking of God’s regulation.
In verse 7 Paul says, “For God has not called us for uncleanness but in sanctification.” The Greek preposition translated “for” in this verse, epi, means upon, on condition of. Uncleanness in this verse denotes uncleanness in things like fornication and adultery. Some teachers say that verse 6 speaks of taking advantage of a brother in doing business. To refer uncleanness here to unfair gain in business is not acceptable according to the context of this section, which begins in verse 3 with the charge to abstain from fornication. Actually, verse 7 is the concluding word of this charge.
The apostle’s charge to abstain from fornication is based upon sanctification (v. 3), strengthened by sanctification (v. 4), and concluded here with sanctification, because fornication, as the most unclean thing, destroys the holy standing and character of God’s called saints.
God has not called us on condition of uncleanness, but He has called us in sanctification. This indicates that we must always remain in sanctification. God’s calling has nothing to do with uncleanness. His calling is in sanctification, and this sanctification is versus fornication.
Verse 8 says, “Consequently, he who rejects, rejects not man but God, Who also gives His Holy Spirit to you.” This verse is the conclusion of the section which begins in verse 3. The word “rejects” here refers to the charge given in the preceding verses. Here Paul seems to be saying, “I have given you a warning. If you reject it, you are not rejecting me, but you are rejecting God, the One who gave His Holy Spirit to you.” Here the Holy Spirit is referred to as the Holy One who sanctifies us, making us holy before God (Rom. 15:16; 1 Pet. 1:2; 1 Cor. 6:11).
The will (v. 3), the call (v. 7), and the Spirit of God are all for our sanctification. God had His will first, then His call, and then the giving of His Holy Spirit. By His Spirit we may be sanctified to answer His call and fulfill His will.
God has given His Holy Spirit to us to sanctify us, to make us holy, to separate us unto God for His purpose. Thus, this Holy Spirit is moving, working, and acting within us constantly for a purpose. If we fall into fornication, we reject this indwelling Spirit who is working within us to sanctify us unto God. This is Paul’s meaning here, in the verse that concludes a section on sanctification versus fornication.
May we all, especially the young people, be impressed with Paul’s word of warning. The age in which we live certainly is no better than the age in which Paul lived. Furthermore, the cities where we live today are not better than Corinth or Thessalonica. On the contrary, both the age and the cities may be worse. Therefore, we need this warning concerning sanctification versus fornication.
In verses 9 and 10 Paul goes on to exhort the believers regarding brotherly love: “Now concerning brotherly love, you have no need for me to write to you, for you yourselves are taught of God to love one another; For indeed you do it unto all the brothers in the whole of Macedonia. But we entreat you, brothers, to abound more.” The words “brotherly love” are a translation of the Greek word philadelphia, composed of phileo, to love, and adelphos, brother. Here Paul reiterates his word in 3:12 concerning love: “And the Lord cause you to increase and abound in love to one another and to all, even as we also to you.” This emphasis on love indicates that love is a vital factor in the Christian life. According to Galatians 5:14 and Romans 13:10, love is the fulfillment of the law. If we love others, certainly we shall not commit fornication, steal, or lie.
In 4:11 and 12 Paul speaks concerning a becoming walk: “And to be ambitious to be quiet, and to attend to your own affairs, and to work with your hands, even as we charged you; that you may walk becomingly toward those outside, and you may have need of nothing.” In verse 11 Paul gives us a good word: “Be ambitious to be quiet.” It is extremely difficult for a talkative person to be quiet. If such a person can be quiet for half an hour, that would be a victory.
The church life is damaged the most by fornication, then by jealousy, and after that by busybodies. A busybody wants to be everybody when actually he is nobody. Therefore, Paul charges the busybodies to be ambitious to be quiet. This means that they should have the ambition of calming themselves down. Certainly I would encourage the saints to have more fellowship. But those who are busybodies should be encouraged to be somewhat less active and to be more quiet. They should not seek to be the church information desk or be interested in knowing about others’ affairs. Instead, as Paul says, they should attend to their own affairs. Perhaps they should spend more time cleaning house or arranging their things. They should avoid the kind of busyness that damages the church life.
Those who are too interested in others’ affairs should be ambitious to be quiet and attend to their own affairs. But those who do not care for others and who spend too much time on their own affairs should be encouraged to spend more time caring for others in a proper way. In this matter, because we were born with different dispositions, we all need to be balanced.
In verse 12 Paul charges us to walk becomingly. We should not walk in a way that is strange or peculiar. In the eyes of others, our walk should be very becoming.
Today young people like to be peculiar. Some think that the more peculiar they are, the better it is. By being peculiar they attract the attention of others. We, however, should conduct ourselves in a way that is normal, becoming, and ordinary. However, in so doing we are not following any code or regulations. I believe that if we desire to love the Lord, to live Him, to walk according to His heart, deep within we shall sense something requiring us to be normal and becoming in all we do. In the way we drive, in the way we wear our hair, in the clothes we wear, and in all other things, we shall want to be becoming.
Anything that attracts the attention of others in a peculiar way is not becoming. We need to behave and walk becomingly. In particular, we must walk becomingly toward those outside, toward the outsiders.
The more we read 1 Thessalonians and consider its contents, the more we realize that this Epistle was written to new believers. First Thessalonians is absolutely different from Ephesians. The book of Ephesians contains many profound terms: the mystery of Christ, the Body of Christ, the fullness of Him who fills all in all. By contrast, 1 Thessalonians does not use profound terms. Instead, there are a number of simple warnings. For example, we are told that it is God’s will for us to be sanctified. This is an elementary way of speaking. Another example concerns Paul’s exhortation to brotherly love. He tells us that we have been taught of God to love one another, and then he encourages us to abound in this love. Furthermore, Paul exhorts us to be ambitious to be quiet, not to be busybodies, to work with our hands, and to attend to our own affairs. Such words are elementary; however, they are very practical, and we need them.
Why in his exhortation in chapter four does Paul mention only three things? Why does he speak only of sanctification versus fornication, of brotherly love, and of a becoming walk? The answer to these questions is that if we take care of sanctification, brotherly love, and walking becomingly, we shall be perfect. Therefore, we all need to take care of our sanctification, of our love for others, and of having a proper and becoming walk.
First Thessalonians certainly is a book for new believers. In this Epistle Paul takes care of the beginners in a very practical way. This does not mean, however, that new believers do not need books such as Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, and Hebrews. They certainly have a need for these books. But because they are young, they first need something simple and practical. This is the reason Paul wrote 1 Thessalonians in the way he did. He knew that the believers had been in the Lord less than a year, and therefore he wrote them in a very practical way. May we all follow Paul’s example and adopt his way to work with young saints and new believers.
