Exegetical and Hermeneutical Commentary of 1 Thessalonians 4:8
He therefore that despiseth, despiseth not man, but God, who hath also given unto us his Holy Spirit.
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 1Th 4:2-7: Wherefore then.
For despiseth read rejecteth (A. V. margin, and R. V.), as this word is rendered in Luk 10:16; in Gal 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. 1Th 2:12-13). It will be God’s authority therefore, not man’s, that they defy, if this charge is disregarded; comp. 1Th 4:1, “how you ought to please God;” and 1Th 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. There is probably a reminiscence of Eze 37:6, where the LXX represents the Lord as saying to the dry bones, “I will give (Hebrew, put) My Spirit into you, and you shall live, and shall know that I am the Lord.” Similarly in Gal 4:6, “God sent forth the Spirit of His Son into your hearts;” and in Eph 3:16, “strengthened through His Spirit (entering) into the inward man.” The gift of the Holy Spirit of God, bestowed to dwell within the soul of him who believes in Christ, is the peculiar distinction and the essential blessing of Christ’s religion. “I will pray the Father,” said Jesus, “and He will give you another Paraclete, that He may be with you for ever, even the Spirit of truth. He abideth with you, and shall be in you” (Joh 14:16-17; comp. Luk 11:13). The whole grace of the Gospel is summed up by St Paul in “the promise of the Spirit,” received “through faith” (Gal 3:14). Through His indwelling we know the love of God, and are conscious of being sons of God and heirs of life eternal (Rom 5:5; Rom 8:14-17; Gal 4:6-7; Eph 1:13-14).
Now the unchaste act or thought is an affront to the Holy Ghost, Who dwells as Guest in the soul and body of the Christian. This final warning seals the Apostle’s charge. He appeals to the presence of the Holy Spirit, of Whose continued visitations and influence his readers were sensible. To “reject the God Who gives” this gift would be for the Thessalonians to sin against the light that was in them. We are reminded again of 1Co 6:19, “Know you not that your body is a temple of the Holy Ghost Which is in you, Which you have from God?”
“Gentle, awful, holy Guest,
Make Thy temple in each breast,
There supreme to reign and rest,
Comforter Divine.”
Fuente: The Cambridge Bible for Schools and Colleges
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 1Co 7:40.
Fuente: Albert Barnes’ Notes on the Bible
1Th 4:8
He therefore that desptseth, despiseth not man but God
The sin of despising God
The things set at nought are not specified, because the apostle wanted to draw our particular attention to Him whom in them we despise.
It is, however, easy to see that they are all religious duties, moral laws and precepts, the observance of which makes up the sum total of a religious life.
1. Instinctively our thoughts turn first to that low value which many persons entertain of life. They live to waste, or, as they say, using an almost criminal expression, to kill time: they occupy themselves with worthless books or newspapers, and regard reading solely as the diversion of the hour; they take up some work which is good in itself, but having no perseverance, fling it aside unfinished the moment they are weary of it; they spend their days in one long course of pleasure, harmless or harmful they care not which, and at the end ask themselves the question, Is life worth living? They are earnest, if earnest at all, only about the things of time and sense, and treat all matters merely as pastimes, means by which serious thoughts of death and eternity may be diverted.
2. There is another more open, yet possibly not more perilous way of despising than the above. There are those who from their youth, if not from their childhood, have been steeped in the sins of the flesh, who not only commit such things, but have pleasure in those that do them; forgetful, it may be, of the apostles words, that the unrighteous shall not inherit the Kingdom of God.
3. Then there are those who are living in unbelief–open scoffers of things Divine–men who do not want to believe in a Lawgiver, because, if they did, they would feel obliged to keep His laws; men who ridicule religion in order to deny its claim on their lives; who think, or pretend to think, that religion is not true, because in their case the wish is father to the thought. To them this question should be brought home. Be honest with yourselves and say, what if, after all, the God whom you affect to deny be the Lord of the universe, the Sovereign to whom you owe allegiance? what if you find at the last that you have had light enough, and you are forced to admit then that you have had no excuse for your obstinate unbelief? How will it be with you then, when you shall see eye to eye, and the truth, no longer hidden beneath the veil of your own weaving, shall stare you in the face in all its tremendous reality? To refuse to see and hear Him is to despise Him to whom nature pays her willing homage; for when the voice of man is dumb, the heavens declare the glory of God, and the firmament sheweth His handywork. (C. W. H. Kenrick, M. A.)
A word to She despiser
Notice:
I. That the Christian minister is spiritually commissioned to exhort men to holiness. Who hath also given unto us His Holy Spirit. The apostles were endowed for their special ministry by the extraordinary gifts of the Holy Ghost. Though miraculous gifts are no longer bestowed, Christian ministers are nevertheless called and qualified by the Divine Spirit (2Co 5:20).
II. That the most faithful exhortations of the Christian minister may be despised. This is done when men reject the word spoken, refuse to listen to it, neglect to meditate upon it, and decline to enter upon the course of holy living with its counsels. This conduct shows–
1. The voluntary power of man. He can resist the truth, or accept it. He is responsible for the exercise of all his moral powers; and, therefore, incurs guilt by any abuse of those powers.
2. The blinding folly of sin. It darkens the understanding, perverts the will, petrifies the affections, and banishes the good that elevates and saves. To wilfully reject the overtures of righteousness is to relinquish eternal life, and to doom the soul to spiritual death.
III. That to despise the faithful exhortations of the Christian minister is to despise God. He therefore that despiseth, despiseth not man but God. The contempt of the true minister does not terminate in his person but reaches the majesty of that Being by whom he is commissioned. To disregard the message of an ambassador is to despise the monarch he represents (Luk 10:16). As the edicts proclaimed by the public herald are not his own, but the Prince who gives them authority and force; so the commands published by the divinely commissioned minister are not his own, but belong to Him whose will is the law of the universe. It belongs to God to reveal the law, it belongs to man to declare it. The exhortation, whether uttered by a Moses, or by a Simeon Niger, is equally the word of God, to which the most reverential obedience is due. To despise the meanest of Gods ministers, is an insult to the majesty of heaven, and will incur His terrible displeasure. Lessons:
1. The Divine commands concern mans highest good.
2. Take heed how ye hear.
3. To despise the Divine message is to be self-consigned to endless woe. (G. Barlow.)
The causes which induce a despising of Divine revelation
I. The rejection of Christianity cannot arise from a superior intellect on the part of infidels. Infidelity is not an intellectual state. But if great names are cited as giving sanction to unbelief, we can quote greater names as allies of faith.
II. Nor can it be traced to their superior knowledge. The same sources of learning are open to believer and sceptic, and it has yet to be shown that the former have been less assiduous in drawing from them than the latter. On the contrary, the infidel must be charged with ignorance oral.
1. The language of Holy Writ.
2. Philosophy.
3. Historical facts and monuments.
III. Nor to their superior morality.
1. Can the despisers point to superior moral examples? It is well known that many fall off to infidelity through immorality.
2. Can they produce a superior system? The world does not contain the equal of Christianity.
3. Can they present superior motives? Anti-Christian morality, whatever may be its achievements, and these are small indeed, is ever based upon the motive that is either weak or low. (T. Archer, D. D.)
The cause of despising
As they who are displeased with all things that profit them not; or as a blind man, who, groping by the walls of a fair house, doth find fault with the windows because they are not so smooth as the walls; even so, such are they that find fault with the Scriptures because they show the spots as well as the beauty, the vice as well as the virtue. (W. Cawdray.)
The impotence and folly of despising the truth
Rest thee well assured, O scorner! that thy laughs cannot alter the truth, thy jests cannot avert thine inevitable doom. Though in thy hardihood thou shouldst make a league with death, and sign covenant with hell, yet swift justice shall overtake thee, and strong vengeance strike thee low. In vain dost thou jeer and mock, for eternal verities are mightier than thy sophistries; nor can thy smart sayings alter the Divine truth of a single word of the volume of Revelation. Oh, why dost thou quarrel with thy best friends and ill-treat thy only refuge? There yet remains hope even for the scorner–hope in a Saviours blood, in the Fathers mercy, in the Holy Spirits omnipotent agency. (C. H. Spurgeon.)
The sinfulness of the despiser
Here is a man who says to his poor wife who is a Christian, who, because she sometimes has a slip in temper or does now and then what he does not approve, Ah, that is your Christianity, is it? Well, if that be your church and chapel going, I will have none of it. Beast, fiend! There are such creatures to be found. They are to be found amongst men and amongst women. Oh, the unkindness, the cruelty, the heart slaughter! It were nothing to kill a man–stab him right through the heart and let him die. But when he is struggling towards light, towards God, and has to fight with all these demoniacal passions and influences round about, over which he seems to have little or no control, when he just stumbles on the road and they point at him and say, Ha, ha, that is your Christianity, is it? that is thrice dying, that is intolerable pain! We know we are inconsistent, we know we are selfish, we cannot boast of ourselves. (J. Parker, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. He therefore that despiseth] He who will not receive these teachings, and is led either to undervalue or despise them, despises not us but God, from whom we have received our commission, and by whose Spirit we give these directions. See Clarke’s note on 1Th 4:15.
Hath also given unto us his Holy Spirit.] Instead of , unto US, , unto YOU, is the reading of BDEFG, a great many others, the Syriac, all the Arabic, Armenian, later Syriac in the margin, some of the Itala, Clement, Didymus, and Ambrosiaster; this seems to be the better reading. God has taught us that we may teach you; and he has also given you his Holy Spirit that ye might understand and be enabled to practise these things. It is one thing to receive a revelation from the Spirit of God; it is another thing to receive that Spirit to enable a man to live according to that revelation. In the first sense the apostles alone received this Holy Spirit; in the latter sense all true Christians, as well as the Thessalonians, receive it. I think , you, is the true reading, and that it is confirmed by the following verse: For ye yourselves are TAUGHT OF GOD to love one another. Griesbach has inserted it in the margin, but has not admitted it into the text, because it has not what he deemed full support from those MSS. which are of the Alexandrian recension; but he thought its genuineness very probable.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
8. despiseth, c.Greek,“setteth at naught” such engagements imposed on him in hiscalling, 1Th 4:7 in relation tohis “brother,” 1Th 4:6.He who doth so, “sets at naught not man (as for instance hisbrother), but God” (Ps 51:4)is used of despising or rejecting God’s minister, itmay mean here, “He who despiseth” or “rejecteth”these our ministerial precepts.
who hath also given untousSo some oldest manuscripts read, but most oldest manuscriptsread, “Who (without ‘also’) giveth (present) unto you“(not “us”).
his SpiritGreek,“His own Spirit, the Holy (One)”; thus emphaticallymarking “holiness” (1Th4:7) as the end for which the Holy (One) is being given. “Untoyou,” in the Greek, implies that the Spirit is beinggiven unto, into (put “into” your hearts), andamong you (compare 1Th 2:9;Eph 4:30). “Giveth”implies that sanctification is not merely a work once for allaccomplished in the past, but a present progressive work. Sothe Church of England Catechism, “sanctifieth (present)all the elect people of God.” “His own” implies thatas He gives you that which is essentially identical with Himself, Heexpects you should become like Himself (1Pe 1:16;2Pe 1:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He therefore that despiseth,…. The Vulgate Latin adds, “these things”; these exhortations now delivered, the commandments given by the Lord Jesus Christ, and the will of God above declared; he that rejects these things with contempt, takes no notice of them, and acts not according to them,
despiseth not man; not men only, the apostles of Christ, and ministers of the Gospel; for, by despising these exhortations, they themselves were despised, though not alone: but God; Father, Son, and Spirit; God the Father, whose will was their sanctification, even to abstain from fornication, and every act of uncleanness, which, if not attended to, was a despising of him; and the Lord Jesus Christ, by whom, and for whose sake they were entreated and exhorted, and in whose name, and by whose authority the apostle gave them these commandments; wherefore to slight them, was to slight Jesus Christ himself; and, by the way, this is a proof of the true and proper deity of Christ. Moreover, such despisers also, in some sense, do despite unto the spirit of grace, by whom the apostles spake, or who spoke in them these things, as follows,
who hath also given unto us his Holy Spirit; as he did to the prophets of the Old Testament, and therefore what they said was equally by divine inspiration of God; and hence despising them, was despising the Spirit of God that spake by them. The Syriac and Arabic versions read, “who hath given unto you his Holy Spirit”; and so all Stephens’s copies; which furnishes out a fresh reason or argument, dissuading from uncleanness, since God had given them his “Spirit” to convince them of sin, of righteousness, and of judgment, so that they were not ignorant of the things warned against; and he had given them his Spirit as an “holy” Spirit, as a Spirit of sanctification, to begin and carry on that work in them, to which uncleanness was very opposite; and he had given his Spirit unto, or “into” them, to dwell in them, as in his temple, and therefore should be careful not to defile it; and to cause them to walk in his statutes, and to assist them to keep his judgments, and do them, and as an earnest of their inheritance, and a sealer of them up unto the day of redemption; wherefore it became them not to grieve him by an impure life; and they were laid under obligations to live in the Spirit, and to walk after him, and not after the flesh.
Fuente: John Gill’s Exposition of the Entire Bible
Therefore (). This old triple compound particle (, , ) is in the N.T. only here and Heb 12:1. Paul applies the logic of the case.
He that rejecteth ( ). This late verb (Polybius and LXX) is from – ( privative and verbal of , to proscribe a thing, to annul it.
But God ( ). Paul sees this clearly and modern atheists see it also. In order to justify their licentiousness they do not hesitate to set aside God.
Fuente: Robertson’s Word Pictures in the New Testament
Despiseth [] . Better, rejecteth. Setteth aside. Comp. Gal 2:21; Gal 3:15; 1Co 1:19. Used in N. T. both of persons and things. His Holy Spirit [ ] . Solemn and emphatic : His Spirit, the holy. Similarly, Act 14:8, 28; Act 19:6; Act 20:23; Eph 1:13; Eph 4:30.
Fuente: Vincent’s Word Studies in the New Testament
1) “He therefore that despiseth” (toigaroun ho atheton) “wherefore the one rejecting”, ignores divine injunctions, or treats them lightly, regarding holy living, Eze 22:8; one can not serve two masters, without despising the one, loving the other, Luk 16:13; Mat 6:24; Act 5:3-4; Act 5:9.
2) “Despiseth not man, but God” (ouk anthropon athetei alla ton theon) “rejects not a man but God”, takes not man but God, lightly, with practical snubbing or contempt, as David was so charged of Nathan, 2Sa 12:9-10; Pro 15:5; Pro 15:20; Pro 15:32; Pro 19:16; Amo 2:4; Luk 18:9.
3) “Who hath also given unto us his holy Spirit:” (tou kai didonta to pneuma autou to hagion lis humas) “The one indeed having given the Holy Spirit to you all”; individually and as a church; Act 2:4; 1Th 5:19; Eph 4:30-32; Rom 5:5; 1Jn 4:13.
Fuente: Garner-Howes Baptist Commentary
8 Who hath also given. That he may the more effectually turn away the Thessalonians from such contempt and obstinacy, he reminds them that they had been endowed with the Spirit of God, first, in order that they may distinguish what proceeds from God; secondly, that they make such a difference as is befitting between holiness and impurity; and thirdly, that, with heavenly authority, they may pronounce judgment against all manner of unchastity — such as will fall upon their own heads, unless they keep aloof from contagion. Hence, however wicked men may treat with ridicule all instructions that are given as to a holy life and the fear of God, those that are endowed with the Spirit of God have a very different testimony sealed upon their hearts. We must therefore take heed, lest we should extinguish or obliterate it. At the same time, this may refer to Paul and the other teachers, as though he had said, that it is not from human perception that they condemn unchastity, but they pronounce from the authority of God what has been suggested to them by his Spirit. I am inclined, however, to include both. Some manuscripts have the second person — you, which restricts the gift of the Spirit to the Thessalonians.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
1Th. 4:8. He therefore that despiseth.Margin and R.V. rejecteth. He who pushes aside sanctification in his preference for uncleanness will have to reckon with God Himself.
MAIN HOMILETICS OF 1Th. 4:8
A Word to the Despiser.
I. The Christian minister is spiritually commissioned to exhort men to holiness.Who hath also given unto us His Holy Spirit. The apostles were endowed for their special ministry by the extraordinary gifts of the Holy Ghost; they were infallibly guided into all truth; they wrought miracles; and their word was with power. Though miraculous gifts are no longer bestowed, Christian ministers are nevertheless called and qualified by the divine Spirit; they are empowered to proclaim the will of God and to urge men to reconciliation and purity (2Co. 5:20). The Rev. F. W. Robertson was once hesitating in the pulpit of a brother-clergyman which of two sermons he should preach. Something whispered to him, Robertson, you are a craven; you dare not speak here what you believe. He selected a sermon that seemed almost personal in its faithfulness and power. But it was the message given to him for that hour.
II. That the most faithful exhortations of the Christian minister may be despised.This is done when men reject the word spoken, refuse to listen to it, neglect to meditate upon it, and decline to enter upon the course of holy living which it counsels. This conduct shows:
1. The voluntary power of man.He can resist the truth or accept it. He is responsible for the exercise of all his moral powers, and therefore incurs guilt by any abuse of those powers.
2. The blinding folly of sin.It darkens the understanding, perverts the will, petrifies the affections, and banishes the good that elevates and saves. Sin is also a forcea stealthy, remorseless, destructive force; wherever it breathes, it blasts and withers; wherever it plants its sharpened talons, it lacerates and destroys; and the disorder, the moral anarchy, the writhing agony of a groaning world bear witness to the terrible ravages of mans great enemy. To wilfully reject the overtures of righteousness is to relinquish the inheritance of eternal life, and to doom the soul to the endless miseries of spiritual death.
III. That to despise the faithful exhortations of the Christian minister is to despise God.He therefore that despiseth, despiseth not man, but God. The contempt of the true minister does not terminate in his person alone, but reaches the majesty of that Being by whom he is commissioned. To disregard the message of an ambassador is to despise the monarch he represents. The Saviour declared, He that despiseth you, despiseth Me (Luk. 10:16). As the edicts proclaimed by the public herald are not his own, but the edicts of the prince who gives them authority and force, so the commands published by the divinely commissioned minister are not his own, but belong to Him whose will is the law of the universe. It belongs to God to reveal the law, freighted with His sanction and authority; it belongs to man to declare it. The exhortation, whether uttered by a Moses, who was commended for the beauty of his personal appearance, or by a Simeon Niger, who was remarkable for his physical deformity, is equally the word of God, to which the most reverential obedience is due. To despise the meanest of Gods ministers is an insult to the majesty of Heaven, and will incur His terrible displeasure. In Retzschs illustrations of Goethes Faust there is one plate where angels are represented as dropping roses upon the demons who are contending for the soul of Faust. Every rose falls like molten metal, burning and blistering where it touches. So is it that truth acts upon the soul that has wilfully abandoned its teachings. It bewilders when it ought to guide.
Lessons.
1. The divine commands concern mans highest good.
2. Take heed how ye hear.
3. To despise the divine message is to be self-consigned to endless woe.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(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 sinners 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 youi.e., to enter into you, and dwell there (Joh. 14:17, and many other places). The word holy in the original is very emphatically put: Who also gave His SpiritHis Holy Spiritto enter you, thus bringing out the startling contrast between such foul lives and the holiness which befitted and was possible (Rom. 6:14; Rom. 8:3-4) for men in whom the Holy Ghost, communicated by the laying on of hands, vouchsafed to dwell.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Despiseth These warnings of vengeance upon all violations of the law of purity in sex and business.
Not man Though I am but a man, who declare the law.
But God Who is real author of the law.
Holy Spirit By which he both inspires this declaration and bears it home upon the conscience.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Therefore he who rejects, rejects not man but God, who gives his Holy Spirit to you.’
This confirms the strength behind the idea of ‘call’ in 1Th 4:7. God has not given a suggestion, He has called us out of uncleanness. Thus those who reject the necessity for purity in their sexual lives are ‘rejecting’ God and His call. That is they are treating Him of no account and as someone Who can be ignored. And this is further emphasised in that when we respond to the call of God he gives His Holy Spirit to us on a continual basis. There is an emphasis on His holiness in the way the phrase is worded, ‘the Spirit of Him, the Holy one’. The present tense emphasises the continual presence of His Holy Spirit within the Christian. How then can one who is the Temple of the indwelling Holy Spirit, the One Who is superlatively clean and pure, indulge in uncleanness? It would be a contradiction of the very idea (see 1Co 6:13-20 where this idea is expressed and connected with the fact that we are not our own but have been ‘bought with a price’).
Fuente: Commentary Series on the Bible by Peter Pett
1Th 4:8. Despiseth not man, but God, The apostles and evangelists alone had the whole scheme of the gospel revelation immediately from God, and were the great fountains of Christian knowledge, as it related either to faith or practice. They therefore were to be attended to, as truly divine oracles; and he that despised them despised that Spirit from whom they had their inspiration: and if we understand it according to the common reading,that God had given his Holy Spirit to the apostles, and that what they taught was by divine inspiration, and therefore not to be despised, we shall see confirmations of this great truth, in Luk 10:16. Act 5:4. 1Co 2:10; 1Co 2:12; 1Co 11:23; 1Co 15:1; 1Co 15:3. Gal 1:11-12.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Th 4:8 . An inference from 1Th 4:7 (not likewise from 1Th 4:3 , Flatt), and thereby the conclusion of the matter treated of from 1Th 4:3 and onwards.
] (Heb 12:1 ) therefore : not atqui (Koppe, Pelt). See Hartung, Partikell . II. p. 354.
] the rejecter (Gal 2:21 ; Gal 3:15 ; 1Co 1:19 ), stands absolutely (used as a substantive). Comp. Winer, p. 316 [E. T. 444]. What is rejected by him is evident from the context, namely, the above exhortations to chastity and disinterestedness. So already Beza. But the rejection of these exhortations is actual and practical, manifesting itself by the transgression of them. To Koppe erroneously supplies: istam legem, 1Th 4:7 ; Pelt and Bloomfield: ; Ernest Schmid: ; Flatt: . It is decisive against the last two supplements, that hitherto not the person who gave the exhortations to the Thessalonians, but only the contents of those exhortations themselves , are emphatically brought forward (even on , 1Th 4:7 , there is no emphasis). To seek to determine more definitely from the following were arbitrary, as the course of thought in 1Th 4:8 would be interfered with.
] rejecteth not man (this may be excused) but God , inasmuch as he who enjoins the readers to avoid lust and covetousness, impresses on them not his own human opinion, accordingly not a mere arbitrary command of man, but delivers to them the solemn and unchangeable will of God.
] is here, as always, an absolute contrast, therefore not to be weakened into “not, but especially,” or, “not only, but also” (Macknight, Flatt, and others). Comp. 1Co 1:17 ; Act 5:4 ; Winer, p. 440 [E. T. 623]; Klotz, ad Devar. p. 9 f. In the anarthrous singular , moreover, Paul expresses not merely the general idea man in contrast to , but there is likewise contained therein an (untranslatable) subsidiary reference to himself, as the person from whose mouth the Thessalonians have heard these commandments. Others incorrectly understand by the defrauded brother (1Th 4:6 ); so Oecumenius: ( ) , , , , . . .; and Pelt: Vestrum igitur quicunque vocationem suam spernit fratremque laedit, quem diligere potius debuisset, is sane non hominem contemnit, sed, etc.; also Alford. In a manner still more mistaken, Hofmann, referring to the whole section 1Th 4:3-6 , makes denote humanity, against which he sins who misuses the woman for the sake of lust, or injures his brother for the sake of gain; whilst with an entirely inadmissible comparison of the Hebrew , he arbitrarily inserts into the idea of an “act of sin which is a breach of peace, a violation of a holy or righteous relation,” and finds in 1Th 4:8 the impossible and wholly abstract thought expressed, that every action which treats man as if there were no duty towards man as such, will accordingly be esteemed as having not man, but God for its object.
. ] who besides, etc., an emphatic representation of the greatness of the crime which the Thessalonians would commit, were they to disobey these exhortations. In such a case they would not only set at nought the eternal will of God, but also repay the great grace which God had shown to them with shameful ingratitude. has an intensifying force, and brings prominently forward, by an appeal to the conscience of the readers, the inexcusableness of such conduct.
] is the Holy Spirit proceeding from God, who transforms the believer into a new personality, and produces extraordinary capabilities and gifts (1Th 5:19 f.; 1Th 1 Corinthians 12-14).
] is not precisely equivalent to (Koppe, Flatt, Pelt), but denotes, instead of the mere logical relation which the dative expresses, the communication under the form of locality; accordingly, unto you.
REMARK.
If the present tense is read, the communication of the Holy Spirit is represented as something continuing in the present. If, along with , the reading of the Receptus , , is retained, this may be either taken in a wide sense, as in 1Th 4:7 , “to us, Christians;” or, in a narrow sense, “to us (me) the apostle.” In the first case, the addition on account of its generality would be somewhat aimless. In the second case, the following thought might be found therein: “but God, who not only commissions us to utter such exhortations, but who has also imparted to us His Holy Spirit, put us in a position to speak every moment the correct thing;” comp. 1Co 7:40 .
But (1) this view is objectionable on account of the many additions and supplements which it requires; (2) would introduce no new thought which is not already contained in the contrast ; for, being commissioned by God to give such exhortations, speaking in His name is one and the same with being qualified for this purpose by God’s Holy Spirit; (3) Lastly, it is generally improbable that the addition . . . should contain a statement concerning the apostle, as such a statement is too little occasioned by the preceding. For, in the contrast , the general idea not man is contained in as the main point, whilst the reference to the apostle’s own person in is very slight, and forms only a subsidiary point.
If, on the other hand, be received along with the present participle, this might be explained with de Wette, whom Koch follows, that the apostle for the sake of strengthening his words reminds the Thessalonians how God still continues to communicate to them His Holy Spirit; how this communicated Holy Spirit, partly by inspired persons, partly by the voice of conscience, gives the same exhortations which he, Paul, now enforces. But who does not see that here also the chief matter, by which the addition becomes appropriate, must first be introduced and supplied?
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
8 He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.
Ver. 8. He therefore that despiseth ] That thinks it a trick of youth to fornicate, and a trick of wit to over reach or oppress; that holds it a matter of nothing to set light by the former lessons; he shall find that he hath to deal with God and not man in this business; and that it is by the Spirit of God that we have spoken unto him, who will punish their contempt of his counsels.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8 .] Hence, the sin of (rejecting) setting at nought such limitations and rules is a fearful one no less than that of setting at nought God the giver of the Holy Spirit. In there is an obvious allusion to . . above. There is no need to supply any thing after simply describes him who commits the act of rejecting; q. d. the rejecter what he rejects, is not to be supplied in the construction, but is clear from the context viz. . The distinction between (anarthrous) and , seems to be, that the former is indefinite; not (any) man, but (definite) God .
[ ] ] q. d. who also is the AUTHOR of our sanctification.
[ ‘novum hic additur momentum,’ Bengel. It introduces a climax, whereby the sin is intensified.]
, as being one great definite act of God by His Son.
. . ] This form of expression (q. d. ‘His own ( emphatic) Spirit, the Holy One’) is probably chosen, and not . , for precision, to bring out as connected with preceding.
is not = , but gives the idea of direction: see Gal 4:6 ; ch. 1Th 2:9 .
Fuente: Henry Alford’s Greek Testament
1Th 4:8 . Elsewhere (1Th 1:5-6 ) simply denotes the divine quality of as operating in the chosen 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. 1Co 3:16 ; 1Co 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. = “the giver of,” not implying continuous or successive impartation; present as in ch. 1Th 5:24 ; Gal 5:8 . He not only calls, but supplies the atmosphere and energy requisite for the task. . . . ( cf. 1Th 2:13 ) = contemns by ignoring such injunctions (1Th 4:2-6 ) in practical life, deliberately sets aside their authority. Cf. Isa 24:16-17 f., , f1 (nor shall any escape: cf. below on 1Th 5:3 ). In 2Sa 12:9 f. Nathan fixes on the selfishness of David’s adultery and charges him especially with despising the commandment of the Lord .
Fuente: The Expositors Greek Testament by Robertson
despiseth. Greek. atheteo. See Joh 12:48.
man. App-123.
hath also given. The texts read “giveth”.
unto. App-104.
us. The texts read “you”.
holy Spirit. Though there are two articles, the reference is to the gifts of Act 2:4, the Spirit being always the Giver. App-101.
Fuente: Companion Bible Notes, Appendices and Graphics
8.] Hence, the sin of (rejecting) setting at nought such limitations and rules is a fearful one-no less than that of setting at nought God the giver of the Holy Spirit. In there is an obvious allusion to . . above. There is no need to supply any thing after – simply describes him who commits the act of rejecting; q. d. the rejecter-what he rejects, is not to be supplied in the construction, but is clear from the context-viz. . The distinction between (anarthrous) and , seems to be, that the former is indefinite; not (any) man, but (definite) God.
[] ] q. d. who also is the AUTHOR of our sanctification.
[-novum hic additur momentum, Bengel. It introduces a climax, whereby the sin is intensified.]
, as being one great definite act of God by His Son.
. .] This form of expression (q. d. His own ( emphatic) Spirit, the Holy One) is probably chosen, and not . , for precision, to bring out as connected with preceding.
is not = , but gives the idea of direction: see Gal 4:6; ch. 1Th 2:9.
Fuente: The Greek Testament
1Th 4:8. ) he who despiseth this thing.- , Who has also given) The word also intimates that a new importance is here added to what immediately precedes.- , His Holy Spirit to you) Eph 4:30.[13]
[13] is the reading of BDGfg: in vobis is that of g and Vulg.; but of A and Rec. Text.-ED.
Fuente: Gnomon of the New Testament
1Th 4:8
Therefore he that rejecteth, rejecteth not man, but God,-Gods test of love is willingness to obey him out of respect and reverence for his will. This is the love of God, that we keep his commandments. (1Jn 5:3.) It matters not what a man’s emotions, sympathies, and attractions may be, if he is not willing to deny himself and reject his own wisdom and obey the will of God, he rejects God. According to this rule, so strongly emphasized by God, if a man do the things commanded by God as the dictate of his own wisdom and not as obedience to the will of God, that doing is not accepted as service to God. The principle and test of love becomes simple under the law of God. Whenever one will forego earthly ends to obey, he loves God better than he loves these ends.
who giveth his Holy Spirit unto you.-God had given to his chosen apostles his Holy Spirit that they might know the mind of God. They delivered this mind or will of God to men; and when they reject or set aside the teaching of the apostles for the wisdom of man they do not reject man, but God. All the efforts to exalt human wisdom and experience to a rule of action for man is to reject the wisdom of God; and those who reject God, God will reject and condemn them with an everlasting destruction.
Fuente: Old and New Testaments Restoration Commentary
despiseth: or, rejecteth, 1Sa 8:7, 1Sa 10:19, Joh 12:48
despiseth not: Pro 1:7, Pro 23:9, Isa 49:7, Isa 53:10, Luk 10:16, Act 13:41, Jud 1:8
who: Neh 9:30, Act 5:3, Act 5:4, 1Co 2:10, 1Co 7:40, 1Pe 1:12, 2Pe 1:21, 1Jo 3:24
Reciprocal: Exo 16:8 – but against Lev 26:15 – despise Num 11:17 – I will take Num 11:20 – despised Num 12:8 – were ye Num 15:31 – despised Deu 17:12 – the priest Deu 33:11 – smite 2Sa 12:10 – because 1Ch 19:6 – had made 2Ch 36:16 – despised Psa 10:13 – contemn Pro 5:13 – General Isa 5:24 – despised Isa 30:12 – Because Jer 23:17 – that despise Jer 35:15 – I have Jer 37:2 – neither Eze 20:13 – and they Amo 2:4 – because Mal 2:7 – the messenger Mat 10:14 – whosoever Mat 10:40 – He that Mat 16:19 – and whatsoever Mat 18:10 – heed Mar 9:37 – receive me Luk 9:48 – Whosoever shall receive this Joh 13:20 – He Joh 14:26 – Holy Ghost Act 15:28 – it 1Co 4:10 – but we 1Co 9:8 – as 1Co 16:11 – no 2Co 5:20 – in Gal 4:14 – ye 1Th 5:20 – General 2Th 3:14 – obey 1Ti 6:3 – the words 2Ti 3:3 – despisers 1Pe 1:22 – unto
Fuente: The Treasury of Scripture Knowledge
1Th 4:8. Thayer defines the original for despiseth, “to reject, refuse, slight.” When a man commits fornication he rejects the law against that evil and does wrong against man; that is, a human being. However, Paul means that it is not only a sin against man, but it is also against God, the giver of law against the evil act. It is just that God should restrict us in our bodily practices, since He has given unto us his holy Spirit. The practical use of this Spirit with us is the teaching which He offers through the inspired word, that shows man a higher life in the use of his body.
Fuente: Combined Bible Commentary
1Th 4:8. He that rejecteth, i.e. he who contemptuously or negligently refuses to listen to these injunctions and warnings.
Not man. Not me, the apostle who conveys this message to you. I do not deliver these moral precepts on my own authority. They are the commandments of God. Frequently men make the human medium through which light is conveyed to their conscience, an excuse for not attending to it. It is onlythey persuade themselvesthe crotchet of an enthusiast, the pardonable anxiety of a parent, the impertinent advice of an officious person; but, rejecting what conscience endorses, they contemn not men but God.
Who also gave onto you his Holy Spirit. The fact that to all believers God gives the Holy Spirit, should both encourage them to persevere in seeking holiness, and should deter them from such sins as are specially offensive to the Spirit, whose peculiar title is Holy. This gift should further bind Christians by the evidence it affords that, whatever they make of Gods call, God is in earnest about it, and faithfully carries out His part. Sins of the flesh are specially antagonistic to the Spirits work; they mock all a mans nobler aspirations, and make indulgence the end of life, and whatever refinement and apparent susceptibility to what is good they leave on the surface, underneath the whole nature is rotten, feeble, coarse.
Fuente: A Popular Commentary on the New Testament
Therefore he that rejecteth, rejecteth not man, but God, who giveth his Holy Spirit unto you. [The “rejecteth” of this verse refers to the forewarning and testifying of verse 6. Those who did not heed the warning and testimony were not rejecting the counsel of Paul, but the counsel of God himself (Luk 13:16; Act 5:4), and if they were Christians they were doubly guilty, it being sin enough to reject God’s warnings even if he had not given his Holy Spirit to strengthen and encourage in heeding those warnings. The Holy Spirit makes us temples not to be defiled. Here again Paul asserts the divine authority of the teaching which came through him.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 8
Despiseth; that is, the preaching and instructions of Paul.–Given unto us his Holy Spirit; as proofs that our commission is from him.
Fuente: Abbott’s Illustrated New Testament
4:8 He therefore that {c} despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.
(c) These commandments which I gave you.
Fuente: Geneva Bible Notes
To reject these exhortations amounted to rejecting God, not just the Apostle Paul. Lest someone think that this standard is impossibly high, Paul reminded his readers that God has given His Holy Spirit to all believers to enable us to do God’s will (cf. Gal 5:22-23).
"While Paul deals with sexual immorality in other letters, most notably 1Co 6:12-20, nowhere does he employ such coercive language to enforce proper Christian conduct. The serious and even threatening tone of 1Th 4:6-8 suggests very strongly that Paul was dealing with a problem that had actually emerged in the community at Thessalonica and that he viewed with considerable concern." [Note: Wanamaker, pp. 158-59.]