1 Thessalonians 4:2Meaning & Commentary from the Church Fathers

Probably in this epistle the Apostle reminds them of the same thing about which he had already spoken with much concern and fear, namely holiness. Therefore he does not set forth the commandments themselves, but only reminds them of them.

A command concerns things that must be avoided, whose commission brings punishment, while not committing them deserves no praise. Yet there are some works that ought not to be commanded. That is, they should not be imposed with a threat, but left to the will of the hearers, such as distributing possessions and virginity. “He who is able to receive it, let him receive it,” says the Lord (Mt 19:12). Paul probably gave them a command concerning certain deeds with a greater threat. Therefore he does not set it forth here, but only reminds them. And again he does this in the name of Christ. These are not my commands, he says, but Christ’s. Therefore you will either obey Him or reject Him.

Above he said, “in the Lord Jesus,” and here he says, “through the Lord Jesus,” making his instruction worthy of faith by the mention of the Master. This is enough to refute the blasphemy of Arius and Eunomius. For if the preposition διά indicates a servant, then is the Lord Jesus a servant of Paul? For he gave the command “through the Lord Jesus” (διά του Κυρίου Ιησού), and made the exhortation “in the Lord Jesus.” But if they too avoid this blasphemy and acknowledge Paul as servant and the Lord as Lord, it is clear that the divine Apostle uses the prepositions without distinction. But let us return to the sequence of the interpretation.

When the demon tempts us, he knows well who we are, but does not know whether we will resist him or not. Through this he desires to shake our faith, attempting to subject us to his influence. His power over us extends no farther than this.

Providence, however, in permitting this, has a threefold aim. First, it wills that we be saved by our own efforts, with the observance of the commandments of the law as the means. Second, it wills that the tempter be put to shame by the failure he meets.

Finally, it wills that the faith of the members of the Church be strengthened by examples of firmness in confession. It also wills that the light of faith penetrate the conscience even of unbelievers, who already marvel at the heroism of the martyrs.

In the moral and dogmatic part, St. Paul the Apostle sets before the Thessalonians various instructions corresponding to Timothy's report about their moral condition. Then he reasons with them about the lot of those who have died before the Second Coming of the Lord. Finally, he prevents possible moral faults among the Thessalonians and heals actual ones.

The Apostle offers instructions that the will of God is our sanctification. Therefore the Thessalonians must abstain from fornication, knowing how to keep their vessel, that is, the body, in holiness and honor.

As he begins to set forth moral lessons corresponding to the spiritual needs of the Thessalonians, the Apostle first gives them general reminders about the Lord's commandments delivered to them. He asks and entreats them to become more and more perfect in them, so as to correspond to their calling and thereby please God and Christ, in Whose name St. Paul addresses the Thessalonians.

According to St. John Chrysostom's explanation, the Apostle speaks as though saying: "that you may abound, that is, with zeal increasing in you, you should not stop at fulfilling the commandments, but ascend higher and higher. Progress consists in doing more than the commandments and ordinances require. Then everything is done no longer under compulsion from a teacher, but by one's own choice."

In the preceding chapters the Apostle said much that was joyful for the church of Thessalonica. Therefore he could hope that the hearts of the Thessalonians would afterward be fully disposed toward him.

Thus he naturally passes to exhortations intended to complete what was lacking in the Thessalonians' faith (see 3:10 and 13). Hoping that his words would not remain without effect, the Apostle exhorts and entreats the Thessalonians.

They have laid the beginning of their Christian life, and he asks them to become more and more perfect in it. For them, who know Christ's commandments well, this does not present great difficulty.

For God wills that the Thessalonians abstain from their former pagan vices, and above all from fornication, keeping their body, the vessel of the soul, in purity. The verb κτάομαί is used in this sense also in Ex 21:2.

"For you know." There is no need to repeat it; you know. Everything was delivered to you so recently about how one must order one's life according to the spirit of faith in Christ that it is unnecessary to explain it again. "He left his commandments written in their memory" (Oecumenius).

"Through the Lord Jesus" is the same as "in the name of the Lord Jesus" (2 Thess 3:6), or "by the name of the Lord Jesus" (1 Cor 1:10). It means: from His person, by His authority given to us.

For He chose us and sent us, indicating what to preach and establish as law, and He continually indicates it. We do not give commandments from ourselves, but from the Lord Himself. He is the Lawgiver, and we are heralds of His ordinances.