6<\/strong>. that no<\/em> man go beyond and defraud his brother in any matter<\/em> ] More exactly, that none overreach and take advantage of his brother in the matter<\/strong>. “The matter” is obviously that which occupies the last two verses. Acts of Impurity are social<\/em> 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: <\/p>\n because that the Lord is the avenger of all such<\/em> ] Rather, an avenger<\/strong>; and concerning all these things<\/strong> in everything that concerns the honour of the human person and the sacredness of wedded life. Comp. Heb 13:4<\/span>, “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.<\/p>\n as we also have forewarned you and testified<\/em> ] or, solemnly attested<\/strong>: the latter verb implies reference to God, as it is expressed in 2Ti 4:1<\/span>, “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.<\/p>\n That no man go beyond – <\/B><\/SPAN><\/span> 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.<\/P> And defraud – <\/B><\/SPAN><\/span> 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<\/span>; defraud, 2Co 7:2<\/span>; 1Th 4:6<\/span>; make a gain, 2Co 12:17-18<\/span>. Compare for the use of the adjective, 1Co 5:10-11<\/span>; 1Co 6:10<\/span>; Eph 5:5<\/span>; and the noun, Mar 7:22<\/span>; Luk 12:15<\/span>; Rom 1:29<\/span>; 2Co 9:5<\/span>; Eph 5:3<\/span>; Col 3:5<\/span>; 1Th 2:5<\/span>; 2Pe 2:3<\/span>, 2Pe 2:14<\/span>. It is the word commonly used to denote covetousness. Taking advantage of, is the idea which it conveys here.<\/P> In any matter – <\/B>Margin, or the. According to the reading in the margin, this would refer to the particular matter under discussion 1Th 4:3-5<\/span>, 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.<\/P> Because that the Lord is the avenger of all such – <\/B>Of all such as are guilty of fraud; that is, he will punish them; compare Rom 12:19<\/span> note; Eph 6:9<\/span> note.<\/P> As we also have forewarned – <\/B>Doubtless when he was with them.<\/P><\/p>\n Verse 6. That no<\/B><\/I> man <\/B>go beyond and defraud his brother<\/B><\/I>] 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<\/I>, and cozenage<\/I> in general.<\/P> <\/P> The Lord<\/B><\/I> is <\/B>the avenger of all such<\/B><\/I>] He takes up the cause of the injured husband wherever the case has not been detected by man, and all such vices<\/I> he will signally punish. Every species of uncleanness was practised among the heathens, nor were they reputed as vices<\/I>. Their gods<\/I>, their emperors<\/I>, their philosophers<\/I>, and their great<\/I> 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<\/I>, but do not flourish<\/I>.<\/P><\/p>\n This some understand to be another part of sanctification, mentioned before, 1Th 4:3<\/span>, taking the word sanctification<\/I> 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 <\/P> go beyond, <\/B>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, <\/I>used in this sense, Deu 17:2<\/span>; the original word signifies to transgress, or go above the due bounds. And to defraud<\/B> 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<\/span>. And the evil is the greater because done to a brother.<\/B> 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, <\/I>the word any<\/I> 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<\/I> 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<\/I> is often used in the Old Testament for carnal copulation, and thence the Greek <\/span> and <\/span>, here used; and the other word, <\/span>, denotes excessiveness in it, Eph 4:19<\/span>. And the reason he adds is: because the Lord is the avenger of all such. Vengeance is mine; I will repay, saith the Lord, <\/I>Deu 32:35<\/I><\/span>; Rom 12:19<\/span>. 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<\/span>. <\/P> As we also have forewarned you and testified:<\/B> 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<\/span>, and the heathen could say, E <\/span>. 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<\/span>; 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. <\/P> <\/p>\n 6. go beyond<\/B>transgress thebounds of rectitude in respect to his “brother.” <\/P> defraud<\/B>“overreach”[ALFORD]; “takeadvantage of” [EDMUNDS].<\/P> in any matter<\/B>rather asGreek,<\/I> “in the<\/I> matter”; a decorous expressionfor the matter now in question; the conjugal honor of his neighbor asa husband, 1Th 4:4<\/span>; 1Th4:7<\/span> also confirms this view; the word “brother”enhances the enormity of the crime. It is your brother<\/I> whomyou wrong (compare Pr6:27-33<\/span>). <\/P> the Lord<\/B>the comingJudge (2Th 1:7<\/span>; 2Th 1:8<\/span>).<\/P> avenger<\/B>the Righter. <\/P> of all such<\/B>Greek,<\/I>“concerning all these things;<\/I>” in all such cases ofwrongs against a neighbor’s conjugal honor. <\/P> testified<\/B>Greek,<\/I>“constantly<\/I> testified [ALFORD].<\/P><\/p>\n That no man go beyond, and defraud his brother in any matter<\/strong>,…. 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<\/span> 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,<\/p>\n “these are to be burned, , “he that lies with a woman”, and her daughter, c.”<\/p>\n And again z,<\/p>\n “these are to be beaten, , “he that lies with” his sister, or his father’s sister, c.”<\/p>\n 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<\/span> which abominable iniquities are dissuaded from by the following reasons,<\/p>\n because that the Lord is the avenger of all such<\/strong> 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.<\/p>\n As we have also forewarned you and testified<\/strong>; 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”.<\/p>\n y Misna Sanhedrim, c. 9. sect. 1. z Misna Maccot, c. 3. sect. 1.<\/p>\n That no man transgress <\/B> ( <\/SPAN><\/span>). Old verb to go beyond. Final use of <\/SPAN><\/span> (accusative of general reference) and the infinitive (negative <\/SPAN><\/span>), parallel to <\/SPAN><\/span> and <\/SPAN><\/span> above.<\/P> And wrong his brother <\/B> ( <\/SPAN><\/span>). To take more, to overreach, to take advantage of, to defraud.<\/P> In the matter <\/B> ( <\/SPAN><\/span>). The delicacy of Paul makes him refrain from plainer terms and the context makes it clear enough as in 2Co 7:11<\/span> ( <\/SPAN><\/span>).<\/P> An avenger <\/B> (<\/SPAN><\/span>). 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. <\/P> <\/p>\n That no man go beyond [ ] <\/SPAN><\/span>. 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. <\/P> 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. <\/P> Defraud [] <\/SPAN><\/span>. P o. See on 2Co 2:11<\/span>, and covetousness, Rom 1:29<\/span>. It emphasises gain as the motive of fraud. Three times in LXX, Jud 4<\/span>:11; Hab 2:9<\/span>; Eze 22:27<\/span>. Often in Class. <\/P> In any matter [ ] <\/SPAN><\/span>. Rev. correctly, in the matter. Comp. 2Co 7:11<\/span>. 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<\/span>. Those who connect this clause with the preceding, explain tw as the matter just mentioned – adultery. <\/P> Avenger [] <\/SPAN><\/span>. P o. Here and Rom 13:4<\/span>. 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<\/span>; Col 3:6<\/span>; Rom 13:4<\/span>; Gal 5:21<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “That no man go beyond”<\/strong> (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<\/span>.<\/p>\n 2) “And defraud his brother”<\/strong> (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<\/span>; 1Co 8:9-13<\/span>.<\/p>\n 3) “In any matter”<\/strong> (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<\/span>; 1Co 10:31-33<\/span>.<\/strong><\/p>\n 4) “Because that the Lord is the avenger of all such”<\/strong> (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<\/span>; Psa 18:47<\/span>; Vengeance belongs to the Lord, Deu 32:35<\/span>.<\/p>\n 5) “As we also have forewarned you”<\/strong> (kathos kai proeipamen humin) “as indeed we previously told you”; to be forewarned is to be without excuse, Luk 12:5<\/span>; Ecc 12:13-14<\/span>.<\/p>\n 6) “And testified”<\/strong> (kai diemarturametha) “and solemnly witnessed”; as he did to the Rom 1:18<\/span>.<\/p>\n 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<\/span>) 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. <\/p>\n (569) “ Nous vous auons testifié et comme adjuré;” — “We have testified to you, and, as it were, adjured.” <\/p>\n Text<\/strong> (1Th. 4:6<\/span>)<\/p>\n 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.<\/strong><\/p>\n Translation and Paraphrase<\/strong><\/p>\n 6.<\/p>\n (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).<\/p>\n Notes<\/strong> (1Th. 4:6<\/span>)<\/p>\n 1.<\/p>\n 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.)<\/p>\n 2.<\/p>\n 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.<\/p>\n 3.<\/p>\n 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.<\/p>\n 4.<\/p>\n 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<\/span>; 2Co. 12:17-18<\/span>.)<\/p>\n 5.<\/p>\n 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<\/span>. And it is a sin against our own body. 1Co. 6:18<\/span>.<\/p>\n 6.<\/p>\n Many Scriptures teach that God is an avenger, one who punishes and takes vengeance. Psa. 94:1-2<\/span>; 2Pe. 2:3<\/span>; Rom. 2:9-11<\/span>; Rom. 2:16<\/span>. The successful thief may conclude that crime has no penalty. But Gods justice will not be thwarted.<\/p>\n Heathen gods were often pictured as indulging in human vices. But the true God is the avenger of vices.<\/p>\n 7.<\/p>\n Paul reminds the Thessalonians that he had already forewarned them about this matter of sexual vice. Compare Gal. 1:9<\/span>. Evidently when the apostles of Christ once spoke, their teaching was not to be modified later to suit someones pleasure and convenience.<\/p>\n (6) That no man.<\/strong>The form of the Greek shows that this is not exactly parallel<\/em> 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<\/em> clause, expressing the purpose<\/em> 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<\/span>, 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.<\/p>\n Defraud his brother.<\/strong>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, <\/em>and is generally thought to be used in this special sense in Eph. 5:3<\/span>; Col. 3:5<\/span>. When all men are brethren<\/em> the sin becomes worse.<\/p>\n In any matter<\/strong> should undoubtedly be in the matter.<\/em> St. Paul chooses the phrase for delicacys sake, both here and in 2Co. 7:11<\/span>.<\/p>\n Because that the Lord.<\/strong>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<\/span>).<\/p>\n Have forewarned.<\/strong>Rather, did forewarn.<\/em> It was part of the Apostles original teaching at Thessalonica.<\/p>\n 6<\/strong>. <\/strong> The verbs go <\/strong> and beyond<\/strong>, here, know<\/strong>, 1Th 4:4<\/span>, and abstain<\/strong>, 1Th 4:3<\/span>, are three co-ordinates, all unfolding the branches of sanctification <\/strong> of 1Th 4:3<\/span>. This third branch implies purity from business frauds. <\/p>\n Go beyond<\/strong> Overrun, or overreach his brother<\/strong>. That is, his brother <\/strong> 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. <\/p>\n In any<\/strong> Rather, the. <\/p>\n <\/em><\/p>\n Matter<\/strong> The <\/em> business matter <\/strong> 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. <\/p>\n Avenger<\/strong> Punisher of all such <\/strong> as are guilty of fornication and fraud. <\/p>\n Forewarned<\/strong> The fore<\/strong>, says Lunemann, means before the execution of the judgment; the past tense warned <\/strong> places the utterance of the warning at St. Paul’s first visit.<\/p>\n A warning against covetousness:<\/p>\n v. 6<\/strong>. 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.<\/strong><\/p>\n v. 7<\/strong>. For God hath not called us unto uncleanness, but unto holiness.<\/strong><\/p>\n v. Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n