Exegetical and Hermeneutical Commentary of 1 Thessalonians 4:6
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.
6. that no man go beyond and defraud his brother in any matter ] More exactly, that none overreach and take advantage of his brother in the matter. “The matter” is obviously that which occupies the last two verses. Acts of Impurity are social wrongs, as well as sins against the offender’s person. The warning may include any injury done to another touching the affections and engagements that belong to marriage, “the matter” concerned in the present charge which is expressly violated by “fornication.” The Apostle sets the wrong in the strongest light: it is to “cheat one’s brother,” and that in what touches most nearly the sanctities of life. Hence the stern warning that follows:
because that the Lord is the avenger of all such ] Rather, an avenger; and concerning all these things in everything that concerns the honour of the human person and the sacredness of wedded life. Comp. Heb 13:4, “Let marriage be had in honour Fornicators and adulterers God will judge.” It is written that “Vengeance belongs to God;” and in this matter He is peculiarly bound to exercise it.
as we also have forewarned you and testified ] or, solemnly attested: the latter verb implies reference to God, as it is expressed in 2Ti 4:1, “before God and Christ Jesus.” On this subject it appears as to the moral consequences of faith in Christ and the social purity that belongs to the sanctified life the apostles at Thessalonica had spoken very plainly and solemnly from the first.
Fuente: The Cambridge Bible for Schools and Colleges
That no man go beyond – 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 – 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, 2Co 2:11; defraud, 2Co 7:2; 1Th 4:6; make a gain, 2Co 12:17-18. Compare for the use of the adjective, 1Co 5:10-11; 1Co 6:10; Eph 5:5; and the noun, Mar 7:22; Luk 12:15; Rom 1:29; 2Co 9:5; Eph 5:3; Col 3:5; 1Th 2:5; 2Pe 2:3, 2Pe 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 1Th 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. That no man go beyond and defraud his brother] That no man should by any means endeavour 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This some understand to be another part of sanctification, mentioned before, 1Th 4:3, taking the word sanctification in a more general sense. And as before he spake of chastity, so here of commutative justice in commerce and traffic; and the rather because Thessalonica was a city of great trade and merchandise, and it is true that sanctification doth comprehend this righteousness in it, and will restrain men from that which is opposite to it, which, as the apostle speaks, is going beyond and defrauding his brother. To
go beyond, is that which we call overreaching; when in buying or selling we keep not a just measure, when we observe not a due proportion between the price and the commodity, considering it either in its natural worth, or in such circumstances as make it more or less valuable: or, to take advantage of anothers ignorance or necessities, to take unreasonable profit: or, to break covenant with another, answering to the Hebrew word Gnabhar, used in this sense, Deu 17:2; the original word signifies to transgress, or go above the due bounds. And to defraud is, when, out of a covetous mind, we exact upon another beyond what is meet. Some refer the former word to injustice by force, and the latter by fraud, 2Co 7:2. And the evil is the greater because done to a brother. There is a brother by a common relation, and so all men that partake of human nature are brethren; or by special relation, which is either natural, civil, or spiritual. We may understand the word in all these senses, especially the last, that those that are brethren in Christ and in the faith, should not defraud one another. And when the apostle adds, in any matter, the word any not being in the Greek, we may better read it, in dealing, or doing; the word is general, and is to be restrained by the subject matter spoken of. There is another sense of the words, agreeable to the former verses, and the verse that follows, and so some understand the apostle as still speaking of chastity; and so here he forbids the invading anothers bed, transgressing the bounds of marriage, whereby men go beyond or defraud their brother, usurping the use of another mans wife, whom he hath no right to. And then in any matter we must read, in that matter which he had been speaking of before, or it is a modest expression of the act of adultery. The Hebrew Bo is often used in the Old Testament for carnal copulation, and thence the Greek and , here used; and the other word, , denotes excessiveness in it, Eph 4:19. And the reason he adds is: because the Lord is the avenger of all such. Vengeance is mine; I will repay, saith the Lord, Deu 32:35; Rom 12:19. Whether we understand it of fraud, or overreaching in dealings, when man cannot right and relieve himself, the righteous God will avenge the unrighteousness of men; or of the fraud of the marriage bed, which is done in secret, and man cannot avenge himself, Heb 13:4.
As we also have forewarned you and testified: and this the apostle saith he had forewarned them of, and testified. Though the light of nature told the heathen that God was an avenger of wickedness, Act 28:4, and the heathen could say, E . God hath a revengeful eye; yet the apostle had in his preaching assured it. He had told them of Christs coming to judge the world, when he would execute vengeance, Jud 1:15; and this they were before ignorant of: and though God sometimes takes vengeance in this world, yet he seems to refer to this last vengeance, because he speaks of it as that which he had forewarned them of, and testified in his ministry, and whereof they had not so clear a testimony in natural conscience.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. go beyondtransgress thebounds of rectitude in respect to his “brother.”
defraud“overreach”[ALFORD]; “takeadvantage of” [EDMUNDS].
in any matterrather asGreek, “in the matter”; a decorous expressionfor the matter now in question; the conjugal honor of his neighbor asa husband, 1Th 4:4; 1Th4:7 also confirms this view; the word “brother”enhances the enormity of the crime. It is your brother whomyou wrong (compare Pr6:27-33).
the Lordthe comingJudge (2Th 1:7; 2Th 1:8).
avengerthe Righter.
of all suchGreek,“concerning all these things;” in all such cases ofwrongs against a neighbor’s conjugal honor.
testifiedGreek,“constantly testified [ALFORD].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 1Co 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.
Fuente: John Gill’s Exposition of the Entire Bible
That no man transgress ( ). Old verb to go beyond. Final use of (accusative of general reference) and the infinitive (negative ), parallel to and above.
And wrong his brother ( ). To take more, to overreach, to take advantage of, to defraud.
In the matter ( ). The delicacy of Paul makes him refrain from plainer terms and the context makes it clear enough as in 2Co 7:11 ( ).
An avenger (). Regular term in the papyri for legal avenger. Modern men and women need to remember that God is the avenger for sexual wrongs both in this life and the next.
Fuente: Robertson’s Word Pictures in the New Testament
That no man go beyond [ ] . Lit. the not going beyond. Dependent on this is the will of Glod, ver. 3. The verb N. T.. Often in LXX, mostly in the literal sense of overpassing limits. Also of overtaking, passing by, surpassing, as in wickedness or cruelty. It is an expansion of the preceding thought. Pursue your business as holy men : do not overreach or defraud.
It is the overstepping of the line between mine and thine. It is used absolutely, being defined by the succeeding clause. The A. V. is literal, go beyond. Rev. renders tranegress. Weizsacker and Bornemann “ubergreife overreach.” So. Rev. margin. This last is the best.
Defraud [] . P o. See on 2Co 2:11, and covetousness, Rom 1:29. It emphasises gain as the motive of fraud. Three times in LXX, Jud 4:11; Hab 2:9; Eze 22:27. Often in Class.
In any matter [ ] . Rev. correctly, in the matter. Comp. 2Co 7:11. The sense is the business in hand, whatever it be. The tw does not stand for tini any. For pragmati, matter, see on Mt 18:19. Those who connect this clause with the preceding, explain tw as the matter just mentioned – adultery.
Avenger [] . P o. Here and Rom 13:4. In LXX rarely, and in the same sense as here. In this sense it occurs only in late Greek. For the warning comp. Eph 5:6; Col 3:6; Rom 13:4; Gal 5:21.
Fuente: Vincent’s Word Studies in the New Testament
1) “That no man go beyond” (to me huperbainein) “That no one go beyond”; overreach or oppress, to stretch his covetous, passionate desires beyond the bounds of love and respect for others, as for ones self, Luk 6:31.
2) “And defraud his brother” (kai pleonektein ton adelphon auton) “and defraud the brother of him”; to transgress or do wrong to his brother, with relations to either business life, or violation of the marriage state, 1Co 6:7-8; 1Co 8:9-13.
3) “In any matter” (en to pragmati) “in any practical matter”; matters of daily experiences of life, in any matter relation to the honor of one’s person, name, testimony or influence, 1Co 10:24; 1Co 10:31-33.
4) “Because that the Lord is the avenger of all such” (dioti ekdikos kurios peri panton) “Because the Lord is the avenger concerning all these”; these who defraud, transgress, and ignore Divine standards of morality and ethics; 1Sa 24:12; Psa 18:47; Vengeance belongs to the Lord, Deu 32:35.
5) “As we also have forewarned you” (kathos kai proeipamen humin) “as indeed we previously told you”; to be forewarned is to be without excuse, Luk 12:5; Ecc 12:13-14.
6) “And testified” (kai diemarturametha) “and solemnly witnessed”; as he did to the Rom 1:18.
Fuente: Garner-Howes Baptist Commentary
6 Let no man oppress. Here we have another exhortation, which flows, like a stream, from the doctrine of sanctification. “God,” says he, “has it in view to sanctify us, that no man may do injury to his brother. ” For as to Chrysostom’s connecting this statement with the preceding one, and explaining ὑπερβαίνειν καὶ πλεονεκτεῖν to mean — neighing after the wives of others, (Jer 5:8) and eagerly desiring them, is too forced an exposition. Paul, accordingly, having adduced one instance of unchastity in respect of lasciviousness and lust, teaches that this also is a department of holiness — that we conduct ourselves righteously and harmlessly towards our neighbors. The former verb refers to violent oppressions — where the man that has more power emboldens himself to inflict injury. The latter includes in it all immoderate and unrighteous desires. As, however, mankind, for the most part, indulge themselves in lust and avarice, he reminds them of what he had formerly taught — that God would be the avenger of all such things. We must observe, however, what he says — we have solemnly testified; (569) for such is the sluggishness of mankind, that, unless they are wounded to the quick, they are touched with no apprehension of God’s judgment.
(569) “ Nous vous auons testifié et comme adjuré;” — “We have testified to you, and, as it were, adjured.”
Fuente: Calvin’s Complete Commentary
Text (1Th. 4:6)
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.
Translation and Paraphrase
6.
(And) that none (of you) should go too far and (covetously) take advantage of his brother in the matter (of sexual vice). Because the Lord is (an) avenger (who will punish severely when He deals with all) of these things, just as we told you previously and most solemnly charged (you).
Notes (1Th. 4:6)
1.
The phrase in any matter is interpreted by some scholars to refer to business dealings. Therefore they say that the teaching of this verse is that we should not cheat one another in business. (Indeed we should not do that.)
2.
However, the fact that the matter of sexual vice is discussed in the verses immediately before and after this verse leads us to think that this verse also deals with that subject.
3.
Also the phrase in any manner is rendered in the matter in the Greek text and the American Stan, version. While this reading is a bit uncertain, it is probably the correct one. The matter to which it refers would, therefore, seem to be the matter under discussion in the verses just preceding, the matter of sexual vice.
4.
For us to covet and take another mans wife would be to go beyond (and overreach) what we have a right to do. It is going too far. (The same word is used in 2Co. 7:2; 2Co. 12:17-18.)
5.
No one can commit fornication without defrauding and wronging someone. It is a sin that always wrongs and hurts others, and not just ourselves. By it men can wrong someones wife, or future wife, someones sister, someones marriage or future marriage, someones home or family life. Besides that, it is a sin against GOD. Psa. 51:4. And it is a sin against our own body. 1Co. 6:18.
6.
Many Scriptures teach that God is an avenger, one who punishes and takes vengeance. Psa. 94:1-2; 2Pe. 2:3; Rom. 2:9-11; Rom. 2:16. The successful thief may conclude that crime has no penalty. But Gods justice will not be thwarted.
Heathen gods were often pictured as indulging in human vices. But the true God is the avenger of vices.
7.
Paul reminds the Thessalonians that he had already forewarned them about this matter of sexual vice. Compare Gal. 1:9. Evidently when the apostles of Christ once spoke, their teaching was not to be modified later to suit someones pleasure and convenience.
Fuente: College Press Bible Study Textbook Series
(6) That no man.The form of the Greek shows that this is not exactly parallel with the preceding clauses, as if it ran, this is Gods will, your sanctification, for you to abstain, for you to know how to possess, for you not to go beyond, &c. It is a final clause, expressing the purpose of such continence as has just been described. Men are to be chaste and self-possessed, not only for their own salvations sake, but in justice to their brethren. In 1Th. 3:12-13, they were to love for the sake of becoming holy; here they are to be holy for the sake of charitya blessed action and reaction.
Defraud his brother.The original word implies a rapacious dishonesty, of which any person is guilty who gives the rein to his lusts, especially the adulterer. The substantive formed from it is usually translated covetousness, and is generally thought to be used in this special sense in Eph. 5:3; Col. 3:5. When all men are brethren the sin becomes worse.
In any matter should undoubtedly be in the matter. St. Paul chooses the phrase for delicacys sake, both here and in 2Co. 7:11.
Because that the Lord.Again an anticipation of the Advent, for the vengeance meant is that of the Judgment Day, not the natural retribution which carnal sin brings with it. The Lord, therefore, in this context probably means more particularly the Incarnate Son, who has a special claim upon mens bodies (1Co. 6:13).
Have forewarned.Rather, did forewarn. It was part of the Apostles original teaching at Thessalonica.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. The verbs go and beyond, here, know, 1Th 4:4, and abstain, 1Th 4:3, are three co-ordinates, all unfolding the branches of sanctification of 1Th 4:3. This third branch implies purity from business frauds.
Go beyond Overrun, or overreach his brother. That is, his brother Christian: but Lunemann well remarks, that St. Paul applies the precept to the treatment of Christians, not because he would not include all other men, but the Christian circle is what he has in his present view.
In any Rather, the.
Matter The business matter at any time in hand. See Winer’s New Testament Grammar on the phrase. We prefer, with Lunemann, against Alford, to interpret this verse of business fraud, rather than overreaching, etc., in sexual matters, because the Greek words lie in the former line of thought; because it supposes a less arbitrary complication of iniquity than the other; and because, in a community so full of commercial greed as well as license as Thessalonica, we can hardly suppose that St. Paul’s reproof would be confined to the last alone.
Avenger Punisher of all such as are guilty of fornication and fraud.
Forewarned The fore, says Lunemann, means before the execution of the judgment; the past tense warned places the utterance of the warning at St. Paul’s first visit.
Fuente: Whedon’s Commentary on the Old and New Testaments
A warning against covetousness:
v. 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.
v. 7. For God hath not called us unto uncleanness, but unto holiness.
v. 8. He, therefore, that despiseth, despiseth not man, but God, who hath also given unto us His Holy Spirit. The apostle here points to a second vice, one which is often mentioned together with uncleanness, See Eph 4:19; Eph 5:3-5; Col 3:5, that of avarice, of greed: That no one overreach and defraud his brother in business, because that the Lord is an avenger concerning all these things, as we have said to you before and testified. The description given in these words fitly characterizes the sin of covetousness; for the greedy person goes beyond the limits set by the Law of God; he resorts to trickery and cheating. This will invariably result in fraud, in the deliberate attempt to get the better of every deal, to enrich oneself at the expense of one’s neighbor. Undoubtedly this vice was common in the great Aegean seaport and was not regarded as anything reprehensible, just as the average businessman in our day deems it an evidence of extraordinary astuteness if he can indulge in profiteering without being detected. But the apostle holds up a warning finger, saying that the Lord is an avenger with respect to all these things. The sin may not become manifest before the eyes of men, but before the eyes of God nothing is hidden, and His punishment will strike the wicked in due time. The Christians being subject to the same sinful desires as all other men by reason of their evil flesh, Paul had included this warning in his instructions to the Thessalonians; he had, before, in an earnest testimony, told them the same thing,
With reference to both vices he therefore adds: For not has God called us for uncleanness, but in sanctification. The holy God wants clean hearts; to that end and object He called the believers, working faith and love in their hearts by His call. A Christian cannot live in any form of uncleanness with regard to any of the commandments; if that had been God’s purpose in calling him, He would become a servant of sin. The apostle, therefore, extends his warning: Wherefore, then, he that despises does not despise man, but God, who gave His Holy Spirit to you, To disregard the precept and warning which Paul here issues does not mean a mere despising of men. That in itself may be bad enough, but could at least be condoned. No, it is God’s will which the apostle has proclaimed with regard to these sins, and every one that despises his instructions thereby becomes guilty of despising God. Such a person is all the more culpable in the sight of God because the Lord, in issuing the call, in working conversion, gave His Holy Spirit, thereby granting the power to walk in newness of life. Any person that has once been converted and then deliberately indulges in such sins as here mentioned by the apostle, drives the Holy Spirit out of his heart and thus receives to himself damnation, unless he repents of his sin before it is too late. This fact cannot be emphasized too strongly in our days when indifference and worldliness is raising its head in the midst of the Christian Church.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Th 4:6. That no man go beyond and defraud, &c. And finally, that no one over-reach or injure his brother in that respect; namely, of adultery or impurity. All the best commentators allow this to be the sense of the passage.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Th 4:6 . The second chief point which the apostle subordinates to the (1Th 4:3 ), adding to the prohibition of unchastity the further prohibition of covetousness and overreaching our neighbour (Nicolas Lyrensis, Faber Stapulus, Zwingli, Calvin, Bullinger, Zanchius, Hunnius, Luc. Osiander, Balduin, Aretius, Vorstius, Gomarus, Grotius, Calovius, Clericus, Wolf, Koppe, Flatt, de Wette, Koch, Bouman, supra , p. 82; Bisping, Ewald, Hofmann, Riggenbach, and others). It is true Chrysostom, Theodoret, John Damascenus, Oecumenius, Theophylact, Jerome on Eph 5:5 , Erasmus, Clarius, Zeger, Estius, Cornelius a Lapide, Heinsius, Whitby, Benson, Wetstein, Kypke, Bengel, Baumgarten, Zachar., Michaelis, Pelt, Schott, Olshausen, Bloomfield, Alford, and others, refer it still to the prohibition of unchastity given in 1Th 4:4-5 , whilst they find in 1Th 4:6 a particular form of it designated, namely, adultery , and consider the sentence as dependent on (Pelt), or as in apposition to 1Th 4:4-5 . But this is without justification. For (1) the expressions and most naturally denote a covetous, deceitful conduct in common social intercourse. (2) If the discourse had been only of , the words would scarcely have been put. Different kinds of must at least have been previously enumerated. But not even this could be the case, as then to the dissuasion from in general , the dissuasion from a special kind of would be united. (3) Lastly, the article imperatively requires us to consider as parallel to , 1Th 4:3 , and, accordingly, as a second object different from the first. If Pelt objects against our view that a mention of covetousness (1Th 4:6 ) would occur “plane inexspectato,” he does not consider that lust and covetousness were the two cardinal vices of the heathen world, and that Paul was accustomed elsewhere to mention them together; comp. Eph 4:19 ; Eph 5:3 ; Eph 5:5 ; Col 3:5 . Also, the further objection which is insisted on, that on account of 1Th 4:7 an exhortation to chastity must be contained in 1Th 4:6 , is not convincing, as there is nothing to prevent us taking and , 1Th 4:7 (see on passage), in the wider sense.
] not equivalent to (Baumgarten-Crusius), but a second exponent of the object-matter of (1Th 4:3 ).
] here only in the N. T., stands absolutely: justos fines migrare, to grasp too far (Luther). Comp. Eurip. Alc. 1077: , , Il. ix. 501: . The idea of an “oppressio violenti, qualis tyrannorum et potentium est, qui inferiores injustis exactionibus aut aliis illicitis modis premunt” (Hemming) is inserted, and every supplement, as that of Piscator, “excedere mordum in augendis rerum pretiis,” is to be rejected. What Paul particularly understood by the entirely general he himself indicates by , which latter words, as is not repeated before , can contain no independent requirement, but must be an explanatory specification of . is accordingly to be understood in the sense of “and indeed.” Others, as Beza, Koppe, Pelt, Baumgarten-Crusius, Alford, Hofmann, Riggenbach, have united both verbs with . But the union of with a personal object is objectionable, and also in the two passages adduced for it by Kypke (Plutarch, de amore prolis , p. 496, and Demosthenes, adv. Aristocrat. p. 439) the meaning opprimere is at least not demonstrable. Moreover, not , from 1Th 4:4 (Baumgarten-Crusius, Alford), but , is to be considered as the subject to . . .
] expresses the overreaching, the fraudulent pursuit of our own gain springing from covetousness (comp. 2Co 7:2 ; 2Co 12:17-18 ), not the covetous encroaching upon the possession of a brother, as a figurative expression for adultery.
] is not verecunde pro concubitu (Estius and those mentioned above), but means in the business (now, or at any time in hand). Too narrow a sense, Piscator: in emendo et vendendo . Rittershus. Polyc. Leyser (in Wolf), and Koppe consider the article as enclitic ( instead of ); unnecessary, and without any analogy in the New Testament. Comp. Winer, p. 50 [E. T. 61]. But also erroneously, Macknight, Schott, Olshausen, and others, is equivalent to .
] is not equivalent to (Schott, Koch, and others), but denotes fellow-Christians; comp. 1Th 4:10 . This limitation of the prohibition to Christians is not surprising (Schrader), as there is no emphasis on (for otherwise it must have been written . . .), and accordingly the misinterpretation that the conduct of Christians to those who are not Christians is to be different, could not possibly arise. Paul simply names the circle which stood nearest to the Christians, but without intending to exclude thereby the wider circles.
] an avenger ; comp. Rom 13:4 . The same reason for prohibition in Eph 5:5-6 ; Col 3:6 ; Gal 5:21 . Compare the saying: (Homer, Batrachom. ), which has become a proverb.
] refers back to .
] foretold ; the refers to the time preceding the future judgment, and the preterite to the time of the apostle’s presence among the Thessalonians.
] an intensifying of .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 6. That no man go beyond or defraud ] Or, oppress or cheat. Theft by unjust getting is either or , by violence or cunning contrivance. What else is this but crimen stellionatus, criminal lizard, the very sin of deception.
The Lord is the avenger ] Though haply they lie out of the walk of human justice, as not coming under man’s cognizance.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6 .] I cannot help regarding it as most unnatural, to interpret this verse of a new subject introduced, viz. the not wronging one another in the business of life. How such Commentators as De Wette and Lnem. can have entertained this view, I am at a loss to imagine. For (1) the sense is carried on from 1Th 4:4-5 , without even the repetition of to mark the change of topic: and (2) when the Apostle sums up the whole in 1Th 4:7 , he mentions merely impurity, without the slightest allusion to the other. To say that more than one kind of sin must be mentioned because of , is mere trifling: the (not , which would collect many individuals into a whole) generalizes from the sin mentioned to a wider range. The interpretation which I impugn, is also that of Zwingle, Calv., Grot., Calov., Le Clerc, Wolf, Koppe, Flatt. I understand the verse, with Chrys., Thdrt., c., Thl., Jer., Erasm., Est., Corn.-a-lap., Heins., Whitby, Wetst., Kypke, Beng., Michaelis, Pelt, Olsh., all., to refer to the sins of uncleanness , and continue 1Th 4:4-5 : that he should not (viz. , contained in the following: so that is a further specification of , rather than parallel with ) set at nought (the order of the sentence requires that . should not stand absolutely , as De W., Ln., al., for ‘ transgress ’ ( , , Eur. Alc. 1077: . , Il. . 497), but transitively : otherwise would have occurred after to mark the distinction of construction: and with an accusative of person signifies either ‘ to pass by ’ or ‘ take no notice ,’ ‘posthabere,’ as Herod. iii. 89, : or ‘ to go beyond ’ or ‘ surpass ,’ as Plato, Tim. 24 D, . Of these, the former seems most applicable here: see below) or overreach his brother in the matter (viz of that there should be among you none of those strifes on account of the , the ‘teterrima belli causa’ in the heathen world. As Jowett rightly observes, “It is not necessary to suppose that any idea of unchastity is conveyed by the term , any more than in the tenth commandment, ‘Thou shalt not covet thy neighbour’s wife.’ The meaning exclusively arises from the connexion and application of the word.” How can ever signify , ‘business affairs’ (De W., alt.), I cannot imagine; and it is equally futile (with E. V. arm.) to take for = in the N. T. “It is probable that the obscurity of the passage arises partly from the decency in which the Apostle clothes it.” Jowett), because God is the avenger (‘ righter ,’ in such cases of setting at nought and overreaching) of all these things (viz. cases of and , and by inference, lustful sins like them) as also (see on 1Th 4:5 ) we before told you and constantly testified .
Fuente: Henry Alford’s Greek Testament
1Th 4:6 . Compare the saying of rabbi Simon ben Zoma (on Deu 23:25 ): “Look not on thy neighbour’s vineyard. If thou hast looked, enter not; if thou hast entered, regard not the fruits; if thou hast regarded them, touch them not; if thou hast touched them, eat them not. But if thou hast eaten, then thou dost eject thyself from the life of this world and of that which is to come” (quoted in Bacher’s Agada der Tannaiten , 2nd ed., 1903, i. 430). There is no change of subject, from licentiousness to dishonesty. The asyndeton and the euphemistic (not = , Win. 6 4 d ) show that Paul is still dealing with the immorality of men, but now as a form of social dishonesty and fraud. The metaphors are drawn from trade, perhaps as appropriate to a trading community. While may be intransitive (in its classical sense of “transgress”), it probably governs in the sense of “get the better of,” or “overreach;” similarly = “overreach,” “defraud,” “take advantage of” (2Co 7:2 ; 2Co 12:17-18 ; Xen., Mem. , iii. 5, 2; Herod. viii. 112). Compare (Eph 4:19 ). The passage (with 1Th 4:8 ) sounds almost like a vague reminiscence of Test. Asher, ii. 6: . Only . here is not the wronged party but the apostles who convey God’s orders. . . . = “since ( cf. 1Th 2:8 ) the Lord is the avenger (from Deu 32:35 ; cf. Sap. 12:12; Sir 30:6 ; 1Ma 13:6 , ; 4Ma 15:29 ) in all these matters” (of impurity). How, Paul does not explain ( cf. Col 3:5-6 ). By a premature death (1Co 11:30 )? Or, at the last judgment (1Th 1:10 )? not in the sense of Sap. 3:16, 1Th 4:6 (illegitimate children evidence at last day against their parents) at any rate.
Fuente: The Expositors Greek Testament by Robertson
no man = that he (should) not (App-105).
go beyond. Greek. huperbaino. Only here.
defraud. Greek. pleonekteo. See 2Co 2:11.
any = the.
avenger. Greek. ekdikos. Only here and Rom 13:4.
of = concerning. App-104.
such = such (sins).
also have forewarned = forewarned also. Greek. proeipo. Only here; Act 1:16. Gal 1:5, Gal 1:21.
testified. Greek. diamarturomai. See Act 2:40.
Fuente: Companion Bible Notes, Appendices and Graphics
6.] I cannot help regarding it as most unnatural, to interpret this verse of a new subject introduced, viz. the not wronging one another in the business of life. How such Commentators as De Wette and Lnem. can have entertained this view, I am at a loss to imagine. For (1) the sense is carried on from 1Th 4:4-5, without even the repetition of to mark the change of topic: and (2) when the Apostle sums up the whole in 1Th 4:7, he mentions merely impurity, without the slightest allusion to the other. To say that more than one kind of sin must be mentioned because of , is mere trifling: the (not , which would collect many individuals into a whole) generalizes from the sin mentioned to a wider range. The interpretation which I impugn, is also that of Zwingle, Calv., Grot., Calov., Le Clerc, Wolf, Koppe, Flatt. I understand the verse, with Chrys., Thdrt., c., Thl., Jer., Erasm., Est., Corn.-a-lap., Heins., Whitby, Wetst., Kypke, Beng., Michaelis, Pelt, Olsh., all., to refer to the sins of uncleanness, and continue 1Th 4:4-5 :-that he should not (viz. , contained in the following: so that is a further specification of , rather than parallel with ) set at nought (the order of the sentence requires that . should not stand absolutely, as De W., Ln., al., for transgress ( , , Eur. Alc. 1077: . , Il. . 497), but transitively: otherwise would have occurred after to mark the distinction of construction: and with an accusative of person signifies either to pass by or take no notice, posthabere, as Herod. iii. 89, : or to go beyond or surpass, as Plato, Tim. 24 D, . Of these, the former seems most applicable here: see below) or overreach his brother in the matter (viz of -that there should be among you none of those strifes on account of the , the teterrima belli causa in the heathen world. As Jowett rightly observes, It is not necessary to suppose that any idea of unchastity is conveyed by the term , any more than in the tenth commandment, Thou shalt not covet thy neighbours wife. The meaning exclusively arises from the connexion and application of the word. How can ever signify , business affairs (De W., alt.), I cannot imagine; and it is equally futile (with E. V. arm.) to take for = in the N. T. It is probable that the obscurity of the passage arises partly from the decency in which the Apostle clothes it. Jowett), because God is the avenger (righter, in such cases of setting at nought and overreaching) of all these things (viz. cases of and , and by inference, lustful sins like them) as also (see on 1Th 4:5) we before told you and constantly testified.
Fuente: The Greek Testament
1Th 4:6. ) The article makes an emphatic addition [Epitasis], which falls upon the verb . Eustathius explains as, , to miss the mark as to what is in the highest degree necessary. Therefore Paul does not seem to be speaking here of avarice, which however is joined to sins of impurity in Eph 5:5 and Col 3:5 (whence also the article makes an Epitasis or emphatic addition), and which, as being a capital transgression, is called idolatry; but of the deceptions and arts of adulterers, Heb 13:4; for the Asyndeton [no copula between , 1Th 4:4, and , 1Th 4:6] indicates that the same subject is continued; and he is speaking of a matter of such a kind, as that the blame attached to it is greater than that attached to theft, Pro 6:30 : and in 1Th 4:7 he returns to the mention of impurity and holiness alone. It is by a Euphemism that the apostle does not call it adultery.- , in the matter or business) The article points out the particular business in hand at this or that time, 2Co 7:11.-, brother) The reason assigned (tiology) for avoiding the transgression [ , viz. adultery].-, avenger) Heb 13:4, note.- , the Lord) Christ, the Judge.
Fuente: Gnomon of the New Testament
1Th 4:6
that no man transgress, and wrong his brother in the matter:-This has reference to the sin of adultery. Each one should restrain his lust within the bounds sanctified and made honorable by God. None should go beyond what is right and violate the marital rights of his brethren.
because the Lord is an avenger in all these things,-Paul says: Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap. For he that soweth unto his own flesh shall of the flesh reap corruption. (Gal 6:7-8.) For which things sake cometh the wrath of God upon the sons of disobedience. (Col 3:6.) The law of God, wrought into the constitution of the human body, takes care that we do not escape without paying the penalty. If not at the moment, it is in the future, and with interest in premature old age; in the torpor which succeeds the excesses of mans prime; in the sudden breakdown under any strain put on either physical or moral courage. They are avenged in the soul. Sensual indulgence extinguishes the capacity for feeling; the profligate would love but cannot; all that is inspiring, elevating, redeeming in the passions is lost to him; all that remains is the dull sense of that incalculable loss. This deadening is one of the most terrible consequences of immorality. They who do such things do not escape the avenging holiness of God. Even death, the refuge to which despair so often drives, holds out no hope to them. Men and women of the present age need to have impressed on them that God is an avenger of sexual wrongs both in this world and the next.
as also we forewarned you and testified.-[On this subject it appears that Paul at Thessalonica had spoken very plainly and solemnly from the first.]
Fuente: Old and New Testaments Restoration Commentary
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, 1Co 6:7-9, Eph 4:28, Jam 5:4
defraud: or, oppress, or, over-reach, Lev 25:14, Lev 25:17, 1Sa 12:3, 1Sa 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, 2Th 1:8
as we: Luk 12:5, Gal 5:21, Eph 4:17
Reciprocal: Gen 23:16 – weighed Gen 27:35 – General Gen 43:12 – double Num 31:2 – Avenge Deu 22:2 – thou shalt restore Deu 25:16 – all that do Jdg 15:6 – and burnt Rth 3:12 – there is Neh 13:15 – I testified Jer 42:19 – admonished you Eze 3:19 – if thou Eze 3:21 – if thou Amo 3:13 – and testify Zec 8:16 – Speak Mal 2:10 – why Mat 5:22 – his brother Mat 18:15 – if 1Co 6:8 – General 1Co 6:10 – thieves Gal 5:3 – testify Phi 3:18 – I have Col 1:28 – warning Col 3:25 – he that Rev 22:18 – testify
Fuente: The Treasury of Scripture Knowledge
1Th 4:6. Defraud his brother. When a man commits fornication, he has the relation with a woman who is another man’s wife or some man’s unmarried daughter. To do so is “to gain or take advantage of another, to overreach,” which is Thayer’s definition of the word defraud in our verse. God will revenge all who do this, and Paul gives warning in this epistle, even as he had done previously when among them.
Fuente: Combined Bible Commentary
1Th 4:6. In this verse Paul continues the same subject, and does not pass to the sin of covetousness. Another aspect is presented to us of sins of the flesh; the wrong done to our neighbour (Jowett). This is at once manifest when the proper rendering is given to the words in the matter. It is the matter of which Paul has been speaking, to which he still refers, the matter of unchastity; and as he has said of this, that they are to abstain from fornication, and chastely use its natural remedy, so now he denounces adultery
and this, not on account of its impurity, but because it is a violation of our neighbours rights. It was in this light also that Nathan presented to David his great sin, selecting a parable which illustrated not its impurity, but the heartless selfishness which could inflict so gross an injury on one who might naturally have looked to the king for protection.
That no man go beyond or defraud. The first of these terms denotes a contemptuous neglect of the rights of other men; the other, a greedy overreaching of others for our own pleasure or advantage, both of which elements enter into the sin of adultery. Let no man thus practise upon his brother and pique himself on befooling a credulous or easy husband, for the adulterer has to do not only with man, but with One who cannot be taken in, and from whom there is no hiding.
The Lord is the avenger of all these things. In all such matters God is the avenger. Men may not be able to vindicate their own rights, or inflict the just and righteous punishment for irreparable injury; but the Lord has an eye on every such case, and will both bring to light the hidden things of darkness, and cause the offender to feel that it is himself he has befooled. As nothing is more emphatically asserted in the Word of God, nothing is more legibly written on the lives of men, than that sore and sure retribution waits upon sins of the flesh.
Fuente: A Popular Commentary on the New Testament
Here we have another positive duty pressed upon the Thessalonians, in which a great part of their sanctification or holiness would discover itself, namely, justice and equity in all their dealings, man with man. Thessalonica was a city of great trade and merchandise; therefore, the apostle directs them, in their traffic and commerce, neither by fraud nor force, to over-reach and go beyond one another: and the apostle saying, let none go beyond or defraud his brother, that is, his fellow Christian, doth not suppose if lawful to defraud such as were not their brethren, but only lets them see, that for Christians to defraud and cheat, to over-reach and go beyond one another, would be a very great aggravation of their crime, seeing the laws of their religion, as well as the light of nature, condemns all such injustice and dishonesty: and accordingly, the apostle adds a reason to enforce his exhortation, drawn from the dreadful effect of all such sins; namely, that it exposes and lays open the guilty person to the direful vengeance of God: The Lord is the avenger of all such.
Learn hence, 1. That the wisdom of God has variously dispensed the gifts of providence to mankind; to some more, to others less; to some in one kind, to others in another: so that men cannot live without mutual commerce one with another.
Learn, 2. That there is such a covetous and insatiable desire of wealth in the heart of man, that little regarding the measure of worldly things, which God has dispensed unto him, he lies at catch to take all advantages of his neighbour in matters of commerce, and, by defrauding and over-reaching him, seeks to increase his own worldly estate with impairing that of others; Let no man go beyond his brother: The apostle, by forbidding this evil, plainly supposes man to be very prone and ready to fall into it.
Learn, 3. That the sin of injustice in traffic and commerce, is so very heinous in the sight of God, that such men as are guilty of it, without repentance, must never expect to escape the vengeance of God, either here or hereafter; God is the avenger of all such.
Observe next, the reasons urged by St. Paul to enforce his foregoing exhortations to purity and justice.
The first is taken from the design of God in their vocation; when called out of their heathenish state to Christianity, they were called not to uncleanness, but out of uncleanness unto holiness.
The second is taken from the heinousness of their sin, who shall despise or reject the commands here given for holiness and sanctification; he that despiseth, despiseth not man, but God.
To despise the minister of God in a command which he delivers from God, is to despise God himself; the apostle gave these commands by the direction of the Holy Spirit, which was given him for that end; Who hath also given unto us his Holy Spirit: Therefore, says he, he that despiseth, despiseth not man, but God.
Where note, that although the reason here given, why such as despised the apostle, despised God himself, be peculiar to St. Paul, who had the Holy Spirit to guide him infallibly; yet so far as the ordinary ministers of Christ do follow the apostle’s steps, and deliver nothing but what is agreeable to the word of God, the contempt of their message is a despising of God himself: He that despiseth, despiseth not man, but God.
Fuente: Expository Notes with Practical Observations on the New Testament
The Purpose of Paul’s Warning
When Paul warned the Thessalonians against rejection, McGarvey said he was referring “to the forewarning and testifying of verse 6.” As he went on to write, such rejection would not really be of Paul but of God, in whose behalf Paul spoke (compare Act 5:4 ). The Christian who rejects God’s warnings, as revealed by the inspired penman, rejects the Holy Spirit and the Father. To fail to obey God, is to reject him ( 1Th 4:6 b-8; 1Jn 5:3 ).
Fuente: Gary Hampton Commentary on Selected Books
that no man transgress [literally, overreach], and wrong his brother in the matter [Because the word “overreach” is usually associated with bargaining, trading, and other business transactions, able commentators have thought that Paul here introduced covetousness, that it might be rebuked together with lust. But Paul’s language is not to be so contorted. The thought flows smoothly on to the end of verse 8. Lust has its deceptions, its overreachings, its covetousness, as well as commercialism. “Thou shalt not covet thy neighbor’s wife”]: because the Lord is an avenger in all these things, as also we forewarned you and testified. [God punishes all such crimes– Rom 13:4; Eph 5:5-6; Col 3:6]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
4:6 {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.
Fuente: Geneva Bible Notes
Sexual immorality is wrong not only because it transgresses the will of God, but because it injures the partner in sex. It brings God’s judgment down on two people, not just one, and it defrauds the partner of God’s blessing. Paul probably had the Lord’s future judgement of believers in view rather than His present discipline (cf. 1Th 2:19; 1Th 3:13; 1Co 3:10-17).