1 Thessalonians 4:8

4:1-8 To abide in the faith of the gospel is not enough, we must abound in the work of faith. The rule according to which all ought to walk and act, is the commandments given by the Lord Jesus Christ. Sanctification, in the renewal of their souls under the influences of the Holy Spirit, and attention to appointed duties, constituted the will of God respecting them. In aspiring after this renewal of the soul unto holiness, strict restraint must be put upon the appetites and senses of the body, and on the thoughts and inclinations of the will, which lead to wrong uses of them. The Lord calls none into his family to live unholy lives, but that they may be taught and enabled to walk before him in holiness. Some make light of the precepts of holiness, because they hear them from men; but they are God's commands, and to break them is to despise God.

1 Thessalonians 4:8 . Ὁ ἀθετῶν ) he who despiseth this thing.— τὸν καὶ δόντα , Who has also given ) The word also intimates that a new importance is here added to what immediately precedes.— τὸ Πνεῦμα αὐτοῦ τὸ ἅγιον εἰς ὑμᾶς , His Holy Spirit to you ) Ephesians 4:30 .[13] [13] Ὑμᾶς is the reading of BDG fg : “in vobis” is that of g and Vulg.; but ἡμᾶς of A and Rec. Text.—ED.

1 Thessalonians 4:8 . Elsewhere ( 1 Thessalonians 1:5-6 ) ἅγιον simply denotes the divine quality of πνεῦμα as operating in the chosen ἅγιοι of God, but here the context lends it a specific value. Impurity is a violation of the relationship established by the holy God between Himself and Christians at baptism, when the holy Spirit is bestowed upon them for the purpose of consecrating them to live His life ( cf. 1 Corinthians 3:16 ; 1 Corinthians 6:19 ). The gift of the Spirit here is not regarded as the earnest of the future kingdom (for which immorality will disquality) so much as the motive and power of the new life.— διδόντα = “the giver of,” not implying continuous or successive impartation; present as in ch. 1 Thessalonians 5:24 ; Galatians 5:8 . He not only calls, but supplies the atmosphere and energy requisite for the task.— ἀθετῶν κ . τ . λ . ( cf. 1 Thessalonians 2:13 ) = contemns by ignoring such injunctions ( 1 Thessalonians 4:2-6 ) in practical life, deliberately sets aside their authority. Cf. Isaiah 24:16-17 f., οὐαὶ τοῖς ἀθετοῦσιν · οἱ ἀθετοῦντες τὸν νόμον , φόβος καὶ f1βόθυνος καὶ παγὶς ἐφʼ ὑμᾶς (nor shall any escape: cf. below on 1 Thessalonians 5:3 ). In 2 Samuel 12:9 f. Nathan fixes on the selfishness of David’s adultery and charges him especially with despising the commandment of the Lord .

Despiseth (ἀθετῶν) Better, rejecteth. Setteth aside. Comp. Galatians 2:21; Galatians 3:15; 1 Corinthians 1:19. Used in N.T. both of persons and things. His Holy Spirit (τὸ πνεῦμα αὐτοῦ τὸ ἅγιον) Solemn and emphatic: His Spirit, the holy. Similarly, Acts 15:8, Acts 15:28; Acts 19:6; Acts 20:23; Ephesians 1:13; Ephesians 4:30.

Verse 8. - He therefore that despiseth ; or, as it is in the margin, rejecteth (R.V.). What is rejected is either the above commands to moral purity, or the Christian calling to holiness, or, better still, Paul himself, as the organ of God. Despiseth ; or, rejecteth. Not man; that is, not me, as if the commands were given from myself - were of mere human origin. But God ; the Giver of these commands. So also Peter said unto Ananias, "Thou hast not lied unto man, but unto God" ( Acts 5:4 ); and our Lord says, "He that rejecteth you rejecteth me" ( Luke 10:16 ). Who hath also given unto us his Holy Spirit. If this is the correct reading, then the apostle here again asserts his own inspiration, and that in the strongest and plainest terms. The best manuscripts, however, read, "who giveth his Holy Spirit unto you" (R.V.) - a strong enforcement of holiness, inasmuch as the Holy Spirit was given them for the express purpose of producing holiness within them. 1 Thessalonians 4:8

8. despiseth, &c.—Greek, "setteth at naught" such engagements imposed on him in his calling, 1Th 4:7; in relation to his "brother," 1Th 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" (1Th 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 1Th 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 (1Pe 1:16; 2Pe 1:4).

(8) “So you see that to act contumeliously in the matter is to act contumeliously not only towards your neighbour, but towards God Himself, and that, too, after He has given you a gift which should have preserved you from these corruptions.” He . . . that despiseth.—The verb means to treat as insignificant either persons or things. Here the object is not supplied in the first instance, in order to heighten the effect of the second clause. If we were to supply it, it would include all the rights which the unclean liver spurns, “the commandments which we (mere men as you thought us) gave you,” the “brother” whose domestic happiness has been invaded, the unfortunate victim herself, and, finally, the “honour” due to the sinner’s own body. Since it was God who ordered the relations in which we all stand to one another, contempt for these relations is contempt for Him. Who hath also given.—Mistranslated for “who also gave.” St. Paul is looking back to the day when he confirmed them; for the right reading is not “unto us,” but “unto you,” or more correctly “into you”—i.e., “to enter into you, and dwell there” (John 14:17, and many other places).

The word “holy” in the original is very emphatically put:” Who also gave His Spirit—His Holy Spirit—to enter you,” thus bringing out the startling contrast between such foul lives and the holiness which befitted and was possible (Romans 6:14; Romans 8:3-4) for men in whom the Holy Ghost, communicated by the laying on of hands, vouchsafed to dwell.

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 1 Corinthians 7:40.

8 . He therefore that despiseth, despiseth not man, but God ] Therefore should stand first, as in R. V.; it gathers up and re-affirms with emphasis the charge of 1 Thessalonians 4:2-7 : Wherefore then . For despiseth read rejecteth (A. V. margin , and R. V.), as this word is rendered in Luke 10:16 ; in Galatians 2:21 we read it, “I do not make void the grace of God.” It points to some authority set at nought, or engagement nullified. It was God’s call which had summoned the Thessalonians to their new life; His voice, not man’s, had reached them by the Gospel (see ch. 1 Thessalonians 2:12-13 ). It will be God’s authority therefore, not man’s, that they defy, if this charge is disregarded; comp. 1 Thessalonians 4:1 , “how you ought to please God;” and 1 Thessalonians 4:3 , “This is God’s will.” And the God Whom they would thus set at nought, is He who gives His Holy Spirit unto you . The Greek text of this clause is doubtful in several points. The Revisers are probably right in reading giveth in place of hath also given (A. V.); and you in place of us (A. V.), this word closing the sentence with emphasis. The preposition is strictly into you , implying beyond the mere fact of the impartation of the Holy Spirit, His entrance into the soul.