The holy spirit being rejected

THE HOLY SPIRIT BEING REJECTED
EDITED BY GLENN PEASE
1 Thessalonians4:8 8Therefore, anyone who rejects
this instructiondoes not reject a human being but
God, the very God who gives you his Holy Spirit.
What does 1 Thessalonians4:8 mean? https://www.bibleref.com/
Paul is delivering a dire warning about the dangers of sexualimpurity. The
ThessalonianChristians were immersed in a culture that treatedsexual sins as
normal, or even as part of religious worship (1 Thessalonians 4:3–5). Suchsins
are not only immoral, they harm those who participate in them (1
Thessalonians 4:6–7).
Paul issues an additional layer of authority in this verse. Whoeverrejects
these concepts ofsexual immorality, and God's calling to be holy, rejects not
Paul but God. After all, God had given Paul these instructions to pass along to
his readers. Ignoring God's will in matters of sexis not a minor offense;it
demonstrates a profound rebellion againstman's Creator. God canchange
anyone (1 Corinthians 6:11), but those who refuse to submit to God's
instructions about sexual immorality display signs of being lost (1 Corinthians
6:9–10).
Also, God had given His Holy Spirit to Paul's readers. Romans 8:9 teaches:
"…Anyone who does not have the Spirit of Christ does not belong to him."

Part of the Holy Spirit's ministry is to produce holy qualities in believers.
Galatians 5:22–23 describesthe fruit of the Spirit as "love, joy, peace,
patience, kindness, goodness, faithfulness, gentleness, self-control." Whena
believer cooperateswith the Holy Spirit in the process ofsanctificationby
walking in the Spirit (Galatians 5:16) he will display the fruit of the Spirit. It
should be noted that the fruit of the Spirit is a clusterof Christ-like qualities.
He does not produce one quality in isolation.
BIBLEHUB RESOURCES
How personalpurity is to be maintained
1 Thessalonians 4:4-8
T. Croskery
1 Thessalonians 4:4-8.
How personalpurity is to be maintained. The sanctificationwhich is God's
will requires that "everyone of you know how to possesshimself of his own
vesselin sanctificationand honor, not in passionof lust." The vesselis not a
wife, but a man's ownbody. If it meant a wife, it might be said that every man
would be bound to marry. The wife is no doubt called the "weakervessel,"the
evident meaning of the term of comparisonbeing that the husband is also "a
vessel;"
I. HOW THE BODY IS TO BE USED.
1. Negatively.
(1) It is not to be regardedas outside the pale of moral obligation, as
antinomian perverters say, basing their error on the words of the apostle, "It

is not I that do it, but sin that dwelleth in me;" "In me, that is, in my flesh,
there dwelleth no goodthing."
(2) It is not to be injured or mutilated by asceticism, afterRomish example.
The apostle condemns "the neglecting of the body" and "the not sparing of
the body" (Colossians2:23).
(3) It is not to be made "an instrument of unrighteousness" through sensuality
- "not in passionof lust." Sensuality is quite inconsistentwith the very idea of
sanctification.
2. Positively.
(1) The body is to be kept under control; the Christian "must know how to
possesshimself of his own vessel." He "must keepunder the body;" he must
make it servant and not master, and not allow its natural liberty to run into
licentiousness.
(2) He must treat it with all due honor - "in sanctificationand honor;"
(a) because it is God's workmanship, for "we are fearfully and wonderfully
made;"
(b) because it is "the temple of the Holy Ghost" (1 Corinthians 6:19);
(c) because it is an heir of the resurrection;
(d) because it is, and ought to be, like the believer himself, "a vesselunto
honor, sanctified and meet for the Master's use," for the body has much to do
in the economyof grace.
II. DISSUASIVES AGAINST PERSONALIMPURITY.
1. The knowledge ofGod receivedby the Christian ought to guard us against
it. The apostle here attributes Gentile impurity to ignorance of God. "Even as
the Gentiles who know not God." The world by wisdom knew not God, was
alienatedfrom the life of God, and thus sunk into moral disorder. The apostle
shows in the first chapter of Romans how God, as a righteous retribution,
gave over the idolatrous Gentiles to all sorts of moral dishonor.

2. Another dissuasive is the regard we ought to have for a brother's family
honor. "That no man go beyond and defraud his brother in this matter." A
breach upon family honor is a far worse offence than any breach upon
property. The stain is indelibly deeper.
3. Another dissuasive is the Divine vengeance.For"the Lord is the Avenger
concerning all these things." If the vengeance doesnot reachmen in this
world, it will in the next, where they will have their portion in the lake that
burneth with fire and brimstone. They shall "not inherit the kingdom of God"
(1 Corinthians 6:9).
4. The nature of the Divine call is another dissuasive. For"Goddid not call
you for uncleanness, but in sanctification." Theyhad received"a holy
calling," a "high calling;" and though "calledunto liberty," they were
"createdunto goodworks." Theywere "calledto be saints;" for Godsays,
"Be ye holy, for I am holy."
5. Another dissuasive is that the sin involves a despisalof God, who has given
us his Holy Spirit that we may attain to sanctification. "He therefore that
despiseth, despisethnot man but God, who hath also given unto us his Holy
Spirit." God has ordered all our family relations, and any dishonor done to
them involves a contempt of his authority. We have in this passageGod -
Father, Son, and Holy Spirit - interestedin man's salvationand holiness. -
T.C.
Biblical Illustrator
He therefore that desptseth, despisethnot man but God
1 Thessalonians 4:8
The sin of despising God
C. W. H. Kenrick, M. A.
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 ofwhich makes up the sum total of a religious life.
1. Instinctively our thoughts turn first to that low value which many persons
enter. rain 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 regardreading solelyas the diversion of the hour; they take
up some work which is goodin itself, but having no perseverance,fling it aside
unfinished the moment they are wearyof 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
earnestat 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 steepedin 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 apostle's words, that "the unrighteous shall not inherit the Kingdom of
God."
3. Then there are those who are living in unbelief — open scoffers ofthings
Divine — men who do not want to believe in a Lawgiver, because, if they did,
they would feel obliged to keepHis laws;men who ridicule religionin 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 affectto deny be the Lord of the universe, the
Sovereignto whom you owe allegiance?whatif 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 shewethHis handywork."
(C. W. H. Kenrick, M. A.)
A word to She despiser
G. Barlow.
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 endowedfor their special
ministry by the extraordinary gifts of the Holy Ghost. Though miraculous
gifts are no longerbestowed, Christian ministers are nevertheless calledand
qualified by the Divine Spirit (2 Corinthians 5:20).
II. THAT THE MOST FAITHFUL EXHORTATIONS OF THE CHRISTIAN
MINISTER MAY BE DESPISED. This is done when men rejectthe word
spoken, refuse to listen to it, neglectto meditate upon it, and decline to enter
upon the course ofholy living with its counsels. This conduct shows —
1. The voluntary powerof man. He canresist the truth, or acceptit. He is
responsible for the exercise ofall 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, andbanishes the goodthat elevates and saves. To
wilfully rejectthe 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 DESPISEGOD. "He therefore that
despiseth, despisethnot man but God." The contempt of the true minister
does not terminate in his personbut reaches the majesty of that Being by
whom he is commissioned. To disregardthe messageofan ambassadoris to

despise the monarch he represents (Luke 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 commissionedminister
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,orby a SimeonNiger, is equally the
word of God, to which the most reverential obedience is due. To despise the
meanestof God's ministers, is an insult to the majesty of heaven, and will
incur His terrible displeasure. Lessons:
1. The Divine commands concernman's highest good.
2. Take heedhow ye hear.
3. To despise the Divine messageis to be self-consignedto endless woe.
(G. Barlow.)
The causes whichinduce a despising of Divine revelation
T. Archer, D. D.
I. The rejection of Christianity CANNOT ARISE FROM A SUPERIOR
INTELLECT on the part of infidels. Infidelity is not an intellectual state. But
if greatnames are cited as giving sanctionto unbelief, we canquote greater
names as allies of faith.
II. Nor canit be tracedTO THEIR SUPERIOR KNOWLEDGE.The same
sources oflearning 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 chargedwith ignorance oral.
1. The language of Holy Writ.
2. Philosophy.
3. Historicalfacts 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 basedupon the motive
that is either weak or low.
(T. Archer, D. D.)
The cause ofdespising
W. Cawdray.
As they who are displeasedwith 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 smoothas 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
C. H. Spurgeon.
Restthee 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 signcovenant with hell, yet swift
justice shall overtake thee, and strong vengeancestrike thee low. In vain dost
thou jeer and mock, for eternal verities are mightier than thy sophistries;nor
can thy smart sayings alterthe Divine truth of a single word of the volume of
Revelation. Oh, why dostthou quarrel with thy best friends and ill-treat thy
only refuge? There yet remains hope even for the scorner — hope in a

Saviour's blood, in the Father's mercy, in the Holy Spirit's omnipotent
agency.
(C. H. Spurgeon.)
The sinfulness of the despiser
J. Parker, D. D.
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 amongstmen and amongstwomen. 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 boastof ourselves.
(J. Parker, D. D.)
STUDYLIGHT RESOURCES
Adam Clarke Commentary
He therefore that despiseth - He who will not receive these teachings, andis
led either to undervalue or despise them, despises notus but God, from whom

we have receivedour commission, and by whose Spirit we give these
directions. See Clarke's note on 1 Thessalonians4:15.
Hath also given unto us his Holy Spirit - Instead of εις ἡμας, unto Us, εις ὑμας,
unto You, is the reading of BDEFG, a greatmany 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 teachyou; and he has also given you his Holy Spirit
that ye might understand and be enabled to practice 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 receivedthis Holy Spirit; in the latter sense all
true Christians, as well as the Thessalonians, receive it. I think ὑμας, 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. Griesbachhas 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.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on 1 Thessalonians 4:8". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/1-
thessalonians-4.html. 1832.
return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
He therefore that despiseth - Margin, “rejecteth.” Thatis, he who disregards
such commands as these which callhim to a holy life, is really rejecting and
disobeying God. Some might be disposedto saythat 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 solemnmanner, that,
though communicated to them by man, yet they were really the commands of
God.
Who hath also given unto us his holy Spirit - This is a claim to inspiration.
Paul did not give these commands as his own, but as taught by the Spirit of
God; compare notes on 1 Corinthians 7:40.
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon 1 Thessalonians 4:8". "Barnes'Notesonthe
New Testament". https:https://www.studylight.org/commentaries/bnb/1-
The Biblical Illustrator
1 Thessalonians 4:8
He therefore that desptseth, despisethnot 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, easyto 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 almostcriminal
expression, to “kill” time: they occupy themselves with worthless books or
newspapers, and regardreading solelyas the diversion of the hour; they take

up some work which is goodin itself, but having no perseverance,fling it aside
unfinished the moment they are wearyof 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
earnestat 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 steepedin 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 apostle’s words, that “the unrighteous shall not inherit the Kingdom of
God.”
3. Then there are those who are living in unbelief--open scoffers ofthings
Divine--men who do not want to believe in a Lawgiver, because, if they did,
they would feel obliged to keepHis laws;men who ridicule religionin 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 affectto deny be the Lord of the universe, the
Sovereignto whom you owe allegiance?whatif 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 shewethHis handywork.” (C. W. H. Kenrick, M. A.)
A word to She despiser
Notice:

I. That the Christian minister is spiritually commissionedto exhort men to
holiness. “Who hath also given unto us His Holy Spirit.” The apostles were
endowedfor their specialministry by the extraordinary gifts of the Holy
Ghost. Though miraculous gifts are no longerbestowed, Christian ministers
are nevertheless calledand qualified by the Divine Spirit (2 Corinthians 5:20).
II. That the most faithful exhortations of the Christian minister may be
despised. This is done when men rejectthe word spoken, refuse to listen to it,
neglectto meditate upon it, and decline to enter upon the course ofholy living
with its counsels. This conduct shows--
1. The voluntary powerof man. He canresist the truth, or acceptit. He is
responsible for the exercise ofall 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, andbanishes the goodthat elevates and saves. To
wilfully rejectthe 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 personbut reaches the
majesty of that Being by whom he is commissioned. To disregardthe message
of an ambassadoris to despise the monarch he represents (Luke 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
commissionedminister are not his own, but belong to Him whose will is the
law of the universe. It belongs to God to revealthe law, it belongs to man to
declare it. The exhortation, whether uttered by a Moses, orby a Simeon
Niger, is equally the word of God, to which the most reverentialobedience is
due. To despise the meanestof God’s ministers, is an insult to the majesty of
heaven, and will incur His terrible displeasure. Lessons:

1. The Divine commands concernman’s highest good.
3. To despise the Divine messageis to be self-consignedto endless woe. (G.
Barlow.)
The causes whichinduce 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 sanctionto unbelief, we can quote greaternames as allies of
faith.
II. Nor canit be tracedto their superior knowledge.The same sources of
learning are open to believer and sceptic, and it has yet to be shownthat the
former have been less assiduous in drawing from them than the latter. On the
contrary, the infidel must be chargedwith ignorance oral.
1. The language of Holy Writ.
2. Philosophy.
3. Historicalfacts 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 basedupon the motive
that is either weak or low. (T. Archer, D. D.)

The cause ofdespising
As they who are displeasedwith 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 smoothas 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
Restthee 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 signcovenant with hell, yet swift
justice shall overtake thee, and strong vengeancestrike thee low. In vain dost
thou jeer and mock, for eternal verities are mightier than thy sophistries;nor
can thy smart sayings alterthe Divine truth of a single word of the volume of
Revelation. Oh, why dostthou quarrel with thy best friends and ill-treat thy
only refuge? There yet remains hope even for the scorner--hope in a Saviour’s
blood, in the Father’s mercy, in the Holy Spirit’s 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 amongstmen and amongstwomen. 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 boastof ourselves. (J. Parker, D. D.)

Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Exell, JosephS. "Commentary on "1 Thessalonians 4:8". The Biblical
Illustrator. https:https://www.studylight.org/commentaries/tbi/1-
thessalonians-4.html. 1905-1909.New York.
John Gill's Exposition of 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,
despisethnot man; not men only, the apostles ofChrist, 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, evento 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 theywere entreatedand exhorted,
and in whose name, and by whose authority the apostle gave them these
commandments; wherefore to slight them, was to slight Jesus Christhimself;
and, by the way, this is a proof of the true and proper deity of Christ.
Moreover, suchdespisers also, in some sense, do despite unto the spirit of
grace, by whom the apostles spake, orwho 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 Godhad given them his
"Spirit" to convince them of sin, of righteousness, andof 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 assistthem to keephis judgments, and do them, and as an
earnestof their inheritance, and a sealerof 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.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on 1 Thessalonians 4:8". "The New JohnGill
Exposition of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/1-thessalonians-4.html.
1999.

Geneva Study Bible
He therefore that c despiseth, despisethnot man, but God, who hath also
given unto us his holy Spirit.
(c) These commandments which I gave you.
Copyright Statement
Bibliography
Beza, Theodore. "Commentaryon 1 Thessalonians4:8". "The 1599 Geneva
Study Bible". https:https://www.studylight.org/commentaries/gsb/1-
thessalonians-4.html. 1599-1645.
Commentary Critical and Explanatory on the Whole Bible
despiseth, etc. — Greek, “settethat naught” such engagements imposedon
him in his calling, 1 Thessalonians 4:7;in relation to his “brother,” 1
Thessalonians 4:6. He who doth so, “sets at naught not man (as for instance
his brother), but God” (Psalm 51:4) is used of despising or rejecting God‘s
minister, it may mean here, “He who despiseth” or “rejecteth” these our
ministerial precepts.
who hath also given unto us — So some oldestmanuscripts read, but most
oldestmanuscripts read, “Who (without ‹also‘)giveth (present) unto you”
(not “us”).
his Spirit — Greek, “His own Spirit, the Holy (One)”; thus emphatically
marking “holiness” (1 Thessalonians 4:7) as the end for which the Holy (One)
is being given. “Unto you,” in the Greek, implies that the Spirit is being given

unto, into (put “into” your hearts), and among you (compare 1 Thessalonians
2:9; Ephesians 4:30). “Giveth” implies that sanctificationis not merely a work
once for all accomplishedin the past, but a present progressive work. So the
Church of England Catechism, “sanctifieth(present) all the electpeople of
God.” “His own” implies that as He gives you that which is essentially
identical with Himself, He expects you should become like Himself (1 Peter
1:16; 2 Peter1:4).
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on 1
Thessalonians 4:8". "CommentaryCritical and Explanatory on the Whole
Bible". https:https://www.studylight.org/commentaries/jfb/1-thessalonians-
4.html. 1871-8.
Robertson's WordPictures in the New Testament
Therefore (τοιγαρουν — toigaroun). This old triple compound particle (τοι
γαρ ουν — toiο ατετων— garατετος— oun) is in the N.T. only here and
Hebrews 12:1. Paul applies the logic of the case.
He that rejecteth(α — ho athetōn). This late verb (Polybius and lxx) is from
τιτημι — ȧthetos (αλλα τον τεον — a privative and verbal of tithēmi to
proscribe a thing, to annul it.

But God (alla ton theon). Paul sees this clearlyand modern atheists see it also.
In order to justify their licentiousness they do not hesitate to setaside God.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on 1 Thessalonians 4:8". "Robertson's Word
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/1-thessalonians-4.html.
Broadman Press 1932,33.Renewal1960.
Preacher's Complete HomileticalCommentary
CRITICAL AND EXPLANATORY NOTES
1Th . He therefore that despiseth.—Marginand R.V. "rejecteth." He who
pushes aside sanctificationin his preference for uncleanness will have to
reckonwith God Himself.
MAIN HOMILETICS OF 1Th
A Word to the Despiser.
I. The Christian minister is spiritually commissionedto exhort men to
holiness.—"Whohath also given unto us His Holy Spirit." The apostles were
endowedfor their specialministry 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 longerbestowed,
Christian ministers are nevertheless calledand qualified by the divine Spirit;
they are empoweredto proclaim the will of God and to urge men to

reconciliationand purity (2Co ). The Rev. F. W. Robertsonwas once
hesitating in the pulpit of a brother-clergyman which of two sermons he
should preach. Something whisperedto him, "Robertson, youare a craven;
you dare not speak here what you believe." He selecteda sermon that seemed
almost personalin its faithfulness and power. But it was the message givento
him for that hour.
II. That the most faithful exhortations of the Christian minister may be
despised.—This is done when men rejectthe word spoken, refuse to listen to
it, neglectto meditate upon it, and decline to enter upon the course of holy
living which it counsels. This conductshows:—
1. The voluntary powerof man.—He canresist the truth or acceptit. He is
responsible for the exercise ofall 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, andbanishes the goodthat elevates and saves. Sinis
also a force—a 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 agonyof a
groaning world bear witness to the terrible ravages ofman's great enemy. To
wilfully rejectthe 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 personalone, but
reaches the majesty of that Being by whom he is commissioned. To disregard
the messageofan ambassadoris to despise the monarch he represents. The
Saviour declared, "He that despiseth you, despiseth Me" (Luk ). 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 commissionedminister 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 sanctionand authority; it belongs to man to declare it. The exhortation,

whether uttered by a Moses, who was commendedfor the beauty of his
personalappearance, orby a SimeonNiger, who was remarkable for his
physical deformity, is equally the word of God, to which the most reverential
obedience is due. To despise the meanestof God's ministers is an insult to the
majesty of Heaven, and will incur His terrible displeasure. In Retzsch's
illustrations of Goethe's Faustthere 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 concernman's highest good.
3. To despise the divine messageis to be self-consignedto endless woe.
Copyright Statement
Bibliography
Exell, JosephS. "Commentary on 1 Thessalonians 4:8". Preacher's Complete
Homiletical Commentary.
https:https://www.studylight.org/commentaries/phc/1-thessalonians-4.html.
Funk & Wagnalls Company, 1892.

Vincent's Word Studies
Despiseth( ἀθετῶν )
Better, rejecteth. Setteth aside. Comp. Galatians 2:21;Galatians 3:15; 1
Corinthians 1:19. Used in N.T. both of persons and things.
His Holy Spirit ( τὸ πνεῦμα αὐτοῦ τὸ ἅγιον)
Solemn and emphatic: His Spirit, the holy. Similarly, Acts 15:8, Acts 15:28;
Acts 19:6; Acts 20:23;Ephesians 1:13; Ephesians 4:30.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon 1 Thessalonians 4:8". "Vincent's
Word Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/1-thessalonians-4.html.
Charles Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
He therefore that despiseth, despisethnot man, but God, who hath also given
unto us his holy Spirit.
He that despiseth — The commandments we gave.
DespisethGod— Himself.
Who hath also given you his Holy Spirit — To convince you of the truth, and
enable you to be holy. What nakedmajesty of words! How oratorical, and yet
with what greatsimplicity!-a simplicity that does not impair, but improve, the
understanding to the utmost; that, like the rays of heat through a glass,
collects allthe powers of reasoninto one orderly point, from being scattered
abroad in utter confusion.

Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on 1 Thessalonians 4:8". "JohnWesley's
Explanatory Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/1-thessalonians-4.html.
1765.
Abbott's Illustrated New Testament
Despiseth;that is, the preaching and instructions of Paul.--Givenunto us his
Holy Spirit; as proofs that our commissionis from him.
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentaryon 1 Thessalonians 4:8".
"Abbott's Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/1-thessalonians-4.html.
1878.
Calvin's Commentary on the Bible
8Who hath also given. That he may the more effectually turn awaythe
Thessalonians from such contempt and obstinacy, he reminds them that they

had been endowedwith 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 betweenholiness and impurity; and thirdly, that,
with heavenly authority, they may pronounce judgment againstall manner of
unchastity — such as will fall upon their own heads, unless they keepaloof
from contagion. Hence, howeverwickedmen may treat with ridicule all
instructions that are given as to a holy life and the fear of God, those that are
endowedwith the Spirit of God have a very different testimony sealedupon
their hearts. We must therefore take heed, lestwe 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 suggestedto them by his Spirit. I am inclined, however, to include both.
Some manuscripts have the secondperson — you, which restricts the gift of
the Spirit to the Thessalonians.
Copyright Statement
Bibliography
Calvin, John. "Commentary on 1 Thessalonians4:8". "Calvin's Commentary
on the Bible". https:https://www.studylight.org/commentaries/cal/1-
John Trapp Complete Commentary
8 He therefore that despiseth, despisethnot 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 reachor oppress;that holds it a matter of nothing to
setlight by the former lessons;he shall find that he hath to dealwith God and
not man in this business;and that it is by the Spirit of God that we have
spokenunto him, who will punish their contempt of his counsels.
Copyright Statement
Bibliography
Trapp, John. "Commentary on 1 Thessalonians4:8". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/1-
Thomas Coke Commentary on the Holy Bible
1 Thessalonians 4:8. Despisethnot man, but God,— The apostles and
evangelists alone had the whole scheme of the gospelrevelationimmediately
from God, and were the greatfountains 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 despisedthem despisedthat Spirit from whom they
had their inspiration: and if we understand it according to the common
reading,—thatGod had given his Holy Spirit to the apostles, andthat what
they taught was by divine inspiration, and therefore not to be despised, we
shall see confirmations of this greattruth, in Luke 10:16. Acts 5:4. 1
Corinthians 2:10; 1 Corinthians 2:12; 1 Corinthians 11:23;1 Corinthians
15:1; 1 Corinthians 15:3. Galatians 1:11-12.

Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon 1 Thessalonians 4:8". Thomas Coke
Commentary on the Holy Bible.
https:https://www.studylight.org/commentaries/tcc/1-thessalonians-4.html.
1801-1803.
Greek TestamentCriticalExegeticalCommentary
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 ἄνθρωπον ἀθετεῖ there is an obvious allusion to ὑπερβαίνειν κ.
πλεονεκτεῖν τ. ἀδελφόνabove. There is no need to supply any thing after
ἀθετων— ὁ ἀθετῶν simply describes him who commits the actof rejecting;q.
d. the rejecter—whathe rejects, is not to be supplied in the construction, but
is clearfrom the context—viz. τὸν ἀδελφὸναὐτοῦ. The distinction between
ἄνθρωπον (anarthrous) and τὸν θεόν, seems to be, that the former is
indefinite; not (any) man, but (definite) God.
τὸν [ καὶ]δόντα] q. d. who also is the AUTHOR of our sanctification.
[ καί—‘novum hic additur momentum,’ Bengel. It introduces a climax,
whereby the sin is intensified.]
δόντα, as being one greatdefinite actof God by His Son.
τὸ πν. αὐτοῦ τὸ ἅγ.]This form of expression(q. d. ‘His own ( αὐτοῦ emphatic)
Spirit, the Holy One’) is probably chosen, and not τὸ ἅγ. πν αὐτοῦ, for
precision, to bring out τὸ ἅγιονas connectedwith ἁγιασμός preceding.
εἰς ὑμᾶς is not = ὑμῖν, but gives the idea of direction: see Galatians 4:6; ch. 1
Thessalonians 2:9.

Copyright Statement
Bibliography
Alford, Henry. "Commentary on 1 Thessalonians 4:8". Greek Testament
Critical ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/1-thessalonians-4.html.
1863-1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
1 Thessalonians 4:8. An inference from 1 Thessalonians 4:7 (not likewise from
1 Thessalonians 4:3, Flatt), and thereby the conclusionof the matter treated of
from 1 Thessalonians4:3 and onwards.
τοιγαροῦν](Hebrews 12:1) therefore:not atqui (Koppe, Pelt). See Hartung,
Partikell. II. p. 354.
ὁ ἀθετῶν] the rejecter(Galatians 2:21; Galatians 3:15;1 Corinthians 1:19),
stands absolutely(used as a substantive). Comp. Winer, p. 316 [E. T. 444].
What is rejectedby him is evident from the context, namely, the above
exhortations to chastity and disinterestedness. So alreadyBeza. But the
rejectionof these exhortations is actualand practical, manifesting itself by the
transgressionof them. To ὁ ἀθετῶνKoppe erroneouslysupplies: istam τοῦ
ἁγιασμοῦ legem, 1 Thessalonians 4:7;Pelt and Bloomfield: τὴν τοῦ ἁγιασμοῦ
κλῆσιν; Ernest Schmid: τὸν τοιαῦτα παραγγέλλοντα;Flatt: ἐμὲ τὸν
παρακαλοῦντα. It is decisive againstthe 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 ὁ θεός, 1 Thessalonians 4:7, there is no emphasis). To seek to
determine more definitely ὁ ἀθετῶνfrom the following οὐκ ἄνθρωπονἀθετεῖ

were arbitrary, as the course of thought in 1 Thessalonians 4:8 would be
interfered with.
οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεόν] rejectethnot man (this may be excused)
but God, inasmuch as he who enjoins the readers to avoid lust and
covetousness,impresses onthem not his own human opinion, accordinglynot
a mere arbitrary command of man, but delivers to them the solemn and
unchangeable will of God.
οὐκ … ἀλλά] is here, as always, an absolute contrast, therefore not to be
weakenedinto “not, but especially,”or, “not only, but also” (Macknight, Flatt,
and others). Comp. 1 Corinthians 1:17; Acts 5:4; Winer, p. 440 [E. T. 623];
Klotz, ad Devar. p. 9 f. In the anarthrous singular ἄνθρωπον, moreover, Paul
expresses notmerely the generalidea man in contrastto ὁ θεός, but there is
likewise containedtherein an (untranslatable) subsidiary reference to himself,
as the personfrom whose mouth the Thessalonianshave heard these
commandments. Others incorrectlyunderstand by ἄνθρωπος the defrauded
brother (1 Thessalonians4:6); so Oecumenius: τοιγαροῦνὁ παρὰ τὴν κλῆσιν
πράττων ( οὗτος γὰρ ὁ ἀθετῶν)τὸν καλέσαντα ὕβρισε μᾶλλον ἢ τὸν
πλεονεκτηθέντα·τοῦτο δὲ εἶπε, δεικνὺς ὡς οὐ μόνον, ἔνθα ὁ ἀδελφὸς ὁ
ἀδικούμενοςᾖ, δεῖ φεύγειν τὴν μοιχείαν, ἀλλὰ κἂν ἄπιστος ᾖ κ. τ. λ.; and Pelt:
Vestrum igitur quicunque vocationemsuam 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
section1 Thessalonians 4:3-6, makes ἄνθρωπονdenote humanity, against
which he sins who misuses the woman for the sake oflust, or injures his
brother for the sake ofgain; whilst with an entirely inadmissible comparison
of the Hebrew ‫ָּב‬‫ג‬ ַ‫,ד‬ he arbitrarily inserts into ἁθετεῖνthe idea of an “actof sin
which is a breachof peace, a violation of a holy or righteous relation,” and
finds in 1 Thessalonians4:8 the impossible and wholly abstractthought
expressed, that every action which treats man as if there were no duty
towards man as such, will accordinglybe esteemedas having not man, but
God for its object.
τὸν καὶ δόντα τὸ πνεῦμα αὐτοῦ τὸ ἅγ. εἰς ὑμᾶς]who besides, etc., an emphatic
representationof the greatnessofthe crime which the Thessalonians would

commit, were they to disobey these exhortations. In such a case they would not
only setat nought the eternal will of God, but also repay the great grace which
God had shownto them with shameful ingratitude. καί has an intensifying
force, and brings prominently forward, by an appealto the conscienceofthe
readers, the inexcusableness ofsuch conduct.
τὸ πνεῦμα αὐτοῦ τὸ ἅγιον]is the Holy Spirit proceeding from God, who
transforms the believer into a new personality, and produces extraordinary
capabilities and gifts (1 Thessalonians 5:19 f.; 1 Corinthians 12-14).
εἰς ὑμᾶς] is not preciselyequivalent to ὑμῖν (Koppe, Flatt, Pelt), but denotes,
instead of the mere logicalrelationwhich the dative expresses, the
communication under the form of locality; accordingly, unto you.
REMARK.
If the present tense διδόντα is read, the communication of the Holy Spirit is
representedas something continuing in the present. If, along with διδόντα, the
reading of the Receptus, εἰς ἡμᾶς, is retained, this may be either takenin a
wide sense, as ἡμᾶς in 1 Thessalonians 4:7, “to us, Christians;” or, in a narrow
sense, “to us (me) the apostle.” In the first case, the addition on accountof its
generality would be somewhataimless. In the secondcase, 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 everymoment the correctthing;” comp. 1
Corinthians 7:40.
But (1) this view is objectionable on accountof the many additions and
supplements which it requires; (2) τὸν καὶ διδόντα would introduce no new
thought which is not already containedin the contrastοὐκ ἄνθρωπον … ἀλλὰ
τὸν θεόν; for, being commissionedby 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 generallyimprobable that the addition τὸν
καὶ κ. τ. λ. should contain a statementconcerning the apostle, as sucha
statementis too little occasionedby the preceding. For, in the contrastοὐκ
ἄνθρωπον … ἀλλὰ τὸν θεόν, the generalidea not man is containedin

ἄνθρωπον as the main point, whilst the reference to the apostle’s ownperson
in ἄνθρωπον is very slight, and forms only a subsidiary point.
If, on the other hand, εἰς ὑμᾶς be receivedalong with the presentparticiple,
this might be explained with de Wette, whom Koch follows, that the apostle
for the sake ofstrengthening 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?
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on 1 Thessalonians4:8". Heinrich Meyer's
Critical and ExegeticalCommentary on the New Testament.
https:https://www.studylight.org/commentaries/hmc/1-thessalonians-4.html.
1832.
Johann Albrecht Bengel's Gnomonof the New Testament
1 Thessalonians 4:8. ὁ ἀθετῶν) he who despiseththis thing.— τὸν καὶ δόντα,
Who has also given) The word also intimates that a new importance is here
added to what immediately precedes.— τὸ πνεῦμα αὐτοῦ τὸ ἅγιονεἰς ὑμᾶς,
His Holy Spirit to you) Ephesians 4:30.(13)
(13) ὑμᾶς is the reading of BDGfg:“in vobis” is that of g and Vulg.; but ἡμᾶς
of A and Rec. Text.—ED.

Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on 1 Thessalonians4:8". Johann
Albrecht Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/1-thessalonians-4.html.
1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
See Poole on"1 Thessalonians 4:7"
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon 1 Thessalonians 4:8". Matthew Poole's
English Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/1-thessalonians-4.html.
1685.
Justin Edwards' Family Bible New Testament
Despiseth;rejecteththese instructions. Men treat God as they treat the truths
of the Bible. Those who disbelieve and rejectthem, disbelieve and rejecthim;
and those who love and obey them, love and obey him.

Copyright Statement
Bibliography
Edwards, Justin. "Commentary on 1 Thessalonians4:8". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/1-
thessalonians-4.html. American Tract Society. 1851.
Cambridge Greek Testamentfor Schools andColleges
8. διδοντα:‫א‬ *BDG, Or Ath Did. δοντα:AKL, &c., latt vg (qui dedit); the
aoristin this connexion in 2 Corinthians 1:22; 2 Corinthians 5:5; Acts 15:8.
See ExpositoryNote.
και (before the partic.) wanting in ABDb, c 17 73 cattxt, copsyrpesh go, Orcat
Ath, &c.; found in ‫א‬ *D*GKL, most minn., vg syrhcl, Clem. Evidence fairly
divided: the conjunction seems to be either a Westernwordy insertion, or an
Alexandrian severe omission. The motive for insertion is not obvious, and κ
before διδοντα might easily have been overlooked:transcriptional probability
favours retention.
υμας is ημας in A and many minn., two goodcopies of vg, syrhcl txt, and later
Fathers.
Copyright Statement
Bibliography

"Commentary on 1 Thessalonians4:8". "Cambridge Greek Testamentfor
Schools and Colleges". https:https://www.studylight.org/commentaries/cgt/1-
George Milligan- Paul's Epistle to the Thessalonians
8. τοιγαροῦνὁ ἀθετῶνκτλ.] ‘Wherefore then the rejecterrejects not man but
(the) God’—the compound ποιγαροῦν(class., elsewherein N.T. only Hebrews
12:1) introducing the conclusion‘with some specialemphasis or formality’
(Grimm-Thayer s.v.).
ἀθετεῖν literally = ‘make ἄθετον, ’ or ‘do awaywith what has been laid down,’
refers here to the actionof the man who of his own will ‘rejects’or ‘sets aside’
the calling just mentioned (v. 7): cf. especiallyLuke 10:16 of which we may
here have a reminiscence. The verb, which is not approved by the Atticists
(frequent in Polyb. e.g. 8:2. 5 ἀθ. τ. πίστιν, 15:1. 9 ἀθ. τ. ὅρκους καὶ τ.
συνθήκας), occurs otherfour times in the Pauline writings, always however
with reference to things, not persons— τ. σύνεσιν (1 Corinthians 1:19), τ.
χάριν (Galatians 2:21), διαθήκην(Galatians 3:15), π. πίστιν (1 Timothy 5:12).
In the LXX. it represents no fewerthan seventeenHeb. originals. For its use
in the papyri see P.Tebt. 74, 59 f. (2./b.c.)ἐμβρόχου τῆς ἐν τῆι ἠθετημένηι ἱερᾷ
(cf. 61 (b), 207 note), and in the inscriptions see O.G.I.S. 444, 18 ἐὰνδέ τινες
τῶν πόλεων ἀθετ[ῶσι]τὸ σύμφωνον.
The absence ofthe art. before ἄνθρωπον followedas it is by τὸν θεόν deserves
notice (cf. Galatians 1:10), while the contrastis further heightened by the use
of the absolute negative in the first conception, not to annul it, but rhetorically
to direct undivided attention to the second (cf. Mark 9:37, Acts 5:4, 1
Corinthians 1:17; WM. p. 622 f.).
τὸν δίδοντα κτλ.]The reading here is somewhatuncertain, but the weightof
the ms. evidence is in favour of the pres. part. ( ‫א‬ *BDG as againstAKL for
δόντα), the aor. having probably arisenfrom its occurrence elsewherein the
same connexion (e.g. 2 Corinthians 1:22; 2 Corinthians 5:5). As regards the
meaning, the pres. may be takenas pointing to the ever ‘fresh accessions of

the Holy Spirit’ (Lft.) which God imparts, or perhaps better as along with the
art. constituting another subst. part. ‘the giver of His Holy Spirit.’
For the emphatic τὸ πν. τὸ ἅγ. where the repeatedart. lays stress on the ἅγ. in
keeping with the main thought of the whole passagecf. Mark 3:29; Mark
13:11, Ephesians 4:30; while if any weightcan be attachedto εἰς ὑμᾶς instead
of ὐμῖν (cf. 1:5 note) it brings out more pointedly the entrance of the Spirit
into the heart and life: cf. Galatians 4:6, Ephesians 3:16, Ezekiel37:14 δώσω
τὸ πνεῦμά μου εἰς ὑμᾶς καὶ ζήσεσθε, also the interesting reading of D in Mark
1:10 and parallels, where it is statedthat at the Baptism the dove entered into
Jesus ( εἰς αὐτόν), and did not merely rest upon Him ( ἐπʼ αὐτόν), (Nestle Exp.
T. 17. p. 522 n.1).
Copyright Statement
Bibliography
Milligan, George. "Commentaryon 1 Thessalonians 4:8". "GeorgeMilligan -
Paul's Epistle to the Thessalonians".
https:https://www.studylight.org/commentaries/gmt/1-thessalonians-4.html.
PeterPett's Commentary on the Bible
‘Therefore he who rejects, rejects notman but God, who gives his Holy Spirit
to you.’
This confirms the strength behind the idea of ‘call’ in 1 Thessalonians 4:7.
God has not given a suggestion, He has calledus out of uncleanness. Thus
those who rejectthe necessityfor purity in their sexual lives are ‘rejecting’
God and His call. That is they are treating Him of no accountand as someone
Who can be ignored. And this is further emphasisedin that when we respond
to the callof God he gives His Holy Spirit to us on a continual basis. There is

an emphasis on His holiness in the waythe phrase is worded, ‘the Spirit of
Him, the Holy one’. The presenttense 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 cleanand pure,
indulge in uncleanness? It would be a contradictionof the very idea (see 1
Corinthians 6:13-20 where this idea is expressedand connectedwith the fact
that we are not our own but have been ‘bought with a price’).
Copyright Statement
Bibliography
Pett, Peter. "Commentary on 1 Thessalonians 4:8". "PeterPett's
Commentary on the Bible ".
https:https://www.studylight.org/commentaries/pet/1-thessalonians-4.html.
2013.
Whedon's Commentary on the Bible
8. Despiseth—Thesewarnings ofvengeance upon all violations of the law of
purity in sexand 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 declarationand bears it home
upon the conscience.
Copyright Statement

Bibliography
Whedon, Daniel. "Commentary on 1 Thessalonians4:8". "Whedon's
Commentary on the Bible".
https:https://www.studylight.org/commentaries/whe/1-thessalonians-4.html.
1874-1909.
Expository Notes ofDr. Thomas Constable
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. Galatians 5:22-23).
"While Paul deals with sexualimmorality in other letters, most notably 1
Corinthians 6:12-20, nowhere does he employ such coercive languageto
enforce proper Christian conduct. The serious and even threatening tone of 1
Thessalonians 4:6-8 suggestsvery strongly that Paul was dealing with a
problem that had actually emergedin the community at Thessalonicaand that
he viewed with considerable concern." [Note:Wanamaker, pp158-59.]
Copyright Statement

Bibliography
Constable, Thomas. DD. "Commentaryon 1 Thessalonians 4:8". "Expository
Notes ofDr. Thomas Constable".
https:https://www.studylight.org/commentaries/dcc/1-thessalonians-4.html.
2012.
Schaff's Popular Commentary on the New Testament
1 Thessalonians 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 messageto 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 conveyedto their conscience, anexcuse for not attending to it. It
is only—they persuade themselves—the crotchetof 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 speciallyoffensive to the
Spirit, whose peculiartitle is ‘Holy.’ This gift should further bind Christians
by the evidence it affords that, whatever they make of God’s call, God is in
earnestabout it, and faithfully carries out His part. Sins of the flesh are
speciallyantagonistic to the Spirit’s work;they mock all a man’s nobler
aspirations, and make indulgence the end of life, and whateverrefinement and
apparent susceptibility to what is goodthey leave on the surface, underneath
the whole nature is rotten, feeble, coarse.
Copyright Statement

Bibliography
Schaff, Philip. "Commentary on 1 Thessalonians 4:8". "Schaff's Popular
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/scn/1-thessalonians-4.html.
1879-90.
The Expositor's Greek Testament
1 Thessalonians 4:8. Elsewhere (1 Thessalonians 1:5-6)ἅγιονsimply denotes
the divine quality of πνεῦμα as operating in the chosenἅγιοι of God, but here
the contextlends it a specific value. Impurity is a violation of the relationship
establishedby the holy God betweenHimself and Christians at baptism, when
the holy Spirit is bestowedupon them for the purpose of consecrating them to
live His life (cf. 1 Corinthians 3:16; 1 Corinthians 6:19). The gift of the Spirit
here is not regardedas the earnestof the future kingdom (for which
immorality will disquality) so much as the motive and power of the new life.—
διδόντα = “the giver of,” not implying continuous or successive impartation;
present as in ch. 1 Thessalonians5:24;Galatians 5:8. He not only calls, but
supplies the atmosphere and energy requisite for the task.— ἀθετῶνκ. τ. λ.
(cf. 1 Thessalonians2:13)= contemns by ignoring such injunctions (1
Thessalonians 4:2-6)in practical life, deliberately sets aside their authority.
Cf. Isaiah24:16-17 f., οὐαὶ τοῖς ἀθετοῦσιν·οἱ ἀθετοῦντες τὸννόμον, φόβος καὶ
f1βόθυνος καὶ παγὶς ἐφʼ ὑμᾶς (nor shall any escape:cf. below on 1
Thessalonians 5:3). In 2 Samuel12:9 f. Nathan fixes on the selfishness of
David’s adultery and charges him especiallywith despising the commandment
of the Lord.
Copyright Statement

Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on 1 Thessalonians4:8".
The Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/1-thessalonians-4.html.
1897-1910.
Mark Dunagan Commentary on the Bible
1 Thessalonians 4:8 “Therefore he that rejecteth, rejectethnot man, but God,
who giveth His Holy Spirit unto you”
“Rejectethnot man, but God”:Another clearclaim to inspiration. The
instruction and subjectmatter that were given in this letter were God"s
commands (Luke 10:16). “Rejecteth”:The word here means to set aside, cast
off, despise, or frustrate. “Note that it is in the voluntary power of a man to
resistor accepttruth. But it is not in man"s power to escape the consequences
of that choice” (Fields p. 108). One cannotreject the Bible, without rejecting
God (John 12:48). Neither can on separate a love for God from obedience to
His commands (John 14:15). And one does not have to reject every verse in
Scripture to rejectGod (1 Samuel 15:26). The rejectionof any command is a
rejectionof God. “Who giveth His Holy Spirit unto you”: This congregation
did possess spiritual gifts (5:19-20), gifts that they would have received
through the laying on of Paul’s hands (Acts 8:18).
Love of the Brethren
“Something which should give modern Christians much food for thought is
the wayin which the early church was characterizedby love. ‘Behold how
these Christians love one another’ is hardly the comment which springs
spontaneouslyto the lips of the detachedobservernowadays” (Morris p. 129).
Copyright Statement

Bibliography
Dunagan, Mark. "Commentary on 1 Thessalonians4:8". "Mark Dunagan
Commentaries on the Bible".
https:https://www.studylight.org/commentaries/dun/1-thessalonians-4.html.
1999-2014.
E.W. Bullinger's Companion Bible Notes
despiseth. Greek. atheteo. See John12:48.
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 Acts
2:4, the Spirit being always the Giver. App-101.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on 1 Thessalonians4:8". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/1-thessalonians-4.html.
1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged
unto us his holy Spirit. Despiseth, [ ho (Greek #3588)athetoon(Greek #1140)]
- 'setteth at nought' such duties of his calling (1 Thessalonians 4:7); in relation
to his brother (1 Thessalonians 4:6). He who doth so 'sets at nought not man,
but God' (Psalms 51:4). As the verb in Luke 10:16;John 12:48 is used of
rejecting God's minister, it means so here.
Who hath also given unto us. So A C f g, Vulgate. But 'Aleph (') B G read
'who giveth (present) unto you' (not "us"). The "also" in 'Aleph (') C G g,
Vulgate. Besides having "calledus in holiness" (1 Thessalonians 4:7), He 'also
gives us His Spirit' to realize it. The giving of the Spirit is continually going
on.
His ... Spirit , [ To (Greek #3588)Pneuma (Greek #4151)autou(Greek #846)
to (Greek #3588)hagion(Greek #40)] - 'His Spirit, the Holy (one);'
emphatically marking "holiness" (1 Thessalonians 4:7)as His Spirit's
attribute; and so His Spirit's office to impart to believers. 'Unto you,' as its
objects;given unto, into, or within, and among you (cf. 1 Thessalonians 2:9;
Ephesians 4:30). Giveth: sanctificationis, not merely once for all
accomplishedin the past, but presentand progressive. So the Church of
England Catechism, 'sanctifieth(present) all the electpeople of God.' "His:"
He gives you that which is essentiallyidenticalwith Himself, that you should
become like Himself (1 Peter1:16; 2 Peter1:4).
Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on 1
Thessalonians 4:8". "CommentaryCritical and Explanatory on the Whole

Bible - Unabridged". https:https://www.studylight.org/commentaries/jfu/1-
The Bible Study New Testament
Whoeverrejects this teaching. These are God's commands. God calls us to
holy living. Who gives you his Holy Spirit. Read what Paul says in 1
Corinthians 6:15-20. We insult Godwhen we defile our bodies with sin.
Copyright Statement
Bibliography
Ice, Rhoderick D. "Commentary on 1 Thessalonians 4:8". "The Bible Study
New Testament". https:https://www.studylight.org/commentaries/ice/1-
thessalonians-4.html. College Press, Joplin, MO. 1974.
Ellicott's Commentary for English Readers
(8) “So you see that to act contumeliously in the matter is to act
contumeliously not only towards your neighbour, but towards GodHimself,
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 objectis not supplied in the first instance, in order to
heighten the effectof the secondclause. If we were to supply it, it would
include all the rights which the unclean liver spurns, “the commandments
which we (mere men as you thought us) gave you,” the “brother” whose
domestic happiness has been invaded, the unfortunate victim herself, and,
finally, the “honour” due to the sinner’s own body. Since it was Godwho

ordered the relations in which we all stand to one another, contempt for these
relations is contempt for Him.
Who hath also given.—Mistranslatedfor “who also gave.” St. Paul is looking
back to the day when he confirmed them; for the right reading is not “unto
us,” but “unto you,” or more correctly“into you”—i.e., “to enter into you,
and dwell there” (John 14:17, and many other places). The word “holy” in the
original is very emphatically put:” Who also gave His Spirit—His Holy
Spirit—to enter you,” thus bringing out the startling contrastbetweensuch
foul lives and the holiness which befitted and was possible (Romans 6:14;
Romans 8:3-4) for men in whom the Holy Ghost, communicated by the laying
on of hands, vouchsafedto dwell.
Copyright Statement
Bibliography
Ellicott, Charles John. "Commentary on 1 Thessalonians4:8". "Ellicott's
Commentary for English Readers".
https:https://www.studylight.org/commentaries/ebc/1-thessalonians-4.html.
1905.
Treasuryof Scripture Knowledge
unto us his holy Spirit.
despiseth

or, rejecteth.
1 Samuel 8:7; 10:19;John 12:48
despisethnot
Proverbs 1:7; 23:9; Isaiah 49:7; 53:10;Luke 10:16; Acts 13:41;Jude 1:8
who
Nehemiah 9:30; Acts 5:3,4;1 Corinthians 2:10; 7:40; 1 Peter1:12; 2 Peter
1:21; 1 John 3:24
PRECEPTAUSTIN RESOURCES
Amplified: Therefore whoeverdisregards (sets aside and rejects this)
disregards not man but God, Whose [very] Spirit [Whom] He gives to you is
holy (chaste, pure). (Amplified Bible - Lockman)
NLT: Anyone who refuses to live by these rules is not disobeying human rules
but is rejecting God, who gives his Holy Spirit to you. (NLT - Tyndale House)
Phillips: and anyone who makes light of the matter is not making light of
man's ruling but of God's command. It is not for nothing that the Spirit God
gives us is calledthe Holy Spirit. (Phillips: Touchstone)
Wuest: Therefore, he who rejects [this], not man is he rejecting but God who
also gives His Holy Spirit to us. (Eerdmans)
Young's Literal: he, therefore, who is despising -- doth not despise man, but
God, who also did give His Holy Spirit to us
CONSEQUENTLY, HE WHO REJECTSTHIS IS NOT REJECTING MAN
BUT THE GOD WHO GIVES HIS HOLY SPIRIT TO YOU: toigaroun o
atheton (PAPMSN)ouk anthropon athetei (3SPAI) alla ton theon ton [kai]
didonta (PAPMSA) to pneuma autou to hagioneis humas:

1Samuel8:7; 10:19;John 12:48
Proverbs 1:7; 23:9; Isaiah 49:7; 53:10;Luke 10:16; Acts 13:41;Jude 1:8
Nehemiah 9:30; Acts 5:3,4;1 Corinthians 2:10; 7:40; 1 Peter1:12; 2 Peter
1:21; 1 John 3:24
Consequently (5105)(toigarounfrom toi = consequently, this particle
strengthening a statementby assuring its reliability + gár= therefore + oun =
then, therefore)is a particle which strongly or emphatically introduces an
emphatic logicalconclusionfrom the preceding facts. "Forthat very reason
then". "Foron this accounttherefore". This triple compound is draws a
conclusionof emphasis.
Toigarounis a strong Greek expressionwhich could be translatedsomething
like
"Mark you, for this reason, therefore he who rejects..." - Paul proceeds to
give another reasonwhy believers should flee sexualimmorality.
Toigarounstrongly introducing an inference from preceding facts. As as in
the only other NT use in Hebrews 12:1 (note) toigaroundirects attention to
the conclusionwhich follows in a more forcible waythan do simpler and more
frequent words.
As Richison observes...
A sex life governed by God’s call to holiness is the rationale for his next
statements. The nature of the child of God stands in antithesis to the natural
urges of the man without Christ.
He who rejects - Literally "the one who sets aside", "the rejecter".
Rejects (114)(atheteofrom áthetos = not placedfrom a = without + thetós =
placed) means to do awaywith what has been laid down, to setaside and thus
to regard as nothing, to declare invalid, to not recognize, to annul (make
ineffective, inoperative or nonexistent), to spurn or to despise. In the papyri
atheteo was used of loans which were repaid and cancelledand for the
rejectionof certain officials who were describedas inefficient and incapable of

doing their duty. Atheteo was also usedof grain rejectedby the inspectoras
unfit for food.
Thayer writes that atheteo means...
to act towardanything as though it were annulled; hence, to deprive a law of
force by opinions or acts opposedto it, to transgress... to thwart the efficacyof
anything, nullify, make void, frustrate...to render prudent plans of no effect
(1Cor1:19)...to reject, refuse, slight (eg, "the grace of God" Gal 2:21)
In Classic Greek atheteo is usedto describe setting aside of a treaty or
promise.
Both uses of atheteo in this verse are in the present tense which describes an
active (active voice), continual or habitual rejectionof God! This individual
has the characterof an active, deliberate rejecterof God.
Hiebert explains that atheteo means nullify, make void or canceland thus this
deliberate rejecterof God...
takes God's demand for sexual purity so lightly that he makes it void by
refusing to obey it... He who rejects the divine call to holiness and maintains
that he can go on living in uncleanness rejects "notman, but God." (Ibid)
Atheteo is used by Jesus addressing the Pharisees andthe Scribes where...
He was also saying to them, "You nicely set aside (reject= atheteo)the
commandment of God (the Fifth Commandment - Honor your father and
your mother) in order to keepyour tradition. (Mark 7:9)
Luke records that...
the Phariseesand the lawyers rejected God's purpose for themselves, not
having been baptized by John. (Luke 7:30) (Comment: Refers to the refusalof
John’s baptism by the scribes and Pharisees,who thus rejected, not the
counselof John but ultimately the counselof God even as those who reject
Paul's teaching on God's will regarding sexualpurity are not rejecting Paul
but God, here specificallyGod the Holy Spirit.)

(Jesus to the 70 disciples)"The one who listens to you listens to Me, and the
one who rejects you rejects Me;and he who rejects Me rejects the One who
sent Me." (Luke 10:16)(Comment: When Christ chargedHis apostles and
sent them forth, He told them that as He representedthe Father so they
representedHim, and, consequently, that anyone who refusedto hear them in
effectrefused to hear or rejectedHim and the Father)
John records Jesus sternwarning that...
He who rejects Me, and does not receive My sayings, has one who judges him;
the word I spoke is what will judge him at the last day. (John 12:48)
Here are the 16 uses of atheteo in the NT...
Mark 6:26 And although the king was very sorry, yet because ofhis oaths and
because ofhis dinner guests, he was unwilling to refuse her.
Mark 7:9 (see above)
Luke 7:30 (see above)
Luke 10:16 (see above)
John 12:48 (see above)
1 Corinthians 1:19 For it is written, "I will destroy the wisdom of the wise,
And the cleverness ofthe cleverI will setaside." (Here God sets aside, thwarts
and frustrates human intelligence as a means of knowing God).
Galatians 2:21 "I do not nullify the grace ofGod; for if righteousness comes
through the Law, then Christ died needlessly."
Galatians 3:15 Brethren, I speak in terms of human relations:even though it
is only a man's covenant, yet when it has been ratified, no one sets it aside or
adds conditions to it. (Here atheteo refers to a legalenactment = annul,
declare invalid).
1Thessalonians4:8 (note) Consequently, he who rejects this is not rejecting
man but the God who gives His Holy Spirit to you.

1 Timothy 5:12 thus incurring condemnation, because they have setaside
their previous pledge.
Hebrews 10:28 (note) Anyone who has set aside the Law of Mosesdies without
mercy on the testimony of two or three witnesses.
Jude 1:8 Yet in the same manner these men, also by dreaming, defile the flesh,
and rejectauthority, and revile angelic majesties.
There are 40 uses of atheteo in the Septuagint (LXX) (Ex 21:8; Deut 21:14;
Jdg. 9:23; 1Sa 2:17;13:3; 1Ki 8:50; 12:19; 2Ki 1:1; 3:5, 7; 8:20, 22; 18:7, 20;
24:1, 20;1Chr. 2:7; 5:25; 2Chr. 10:19;36:13, 14; Esther2:15; Ps 15:4; 33:10;
89:34;132:11;Is 1:2; 21:2; 24:16; 31:2; 33:1; 48:8; 63:8; Jer 3:20; 5:11; 9:2;
12:1, 6; 15:16;Lam. 1:2; Ezek. 22:26;39:23;Da 3:28; 9:7). Here are some
representative uses...
1 Samuel 2:17 Thus the sin of the young men was very greatbefore the
LORD, for the men despised(Lxx = atheteo - in the imperfect tense = over
and over they despisedit) the offering of the LORD.
Psalm33:10 The LORD nullifies the counselof the nations; He frustrates (Lxx
= atheteo)the plans of the peoples.
Isaiah1:2 Listen, O heavens, and hear, O earth; For the LORD speaks, "Sons
I have reared and brought up, But they have revolted (Lxx = atheteo)against
Me. (Comment: Here and in severalother Lxx passagesthe sense is that of
rebel).
Not rejecting man - Paul seems to be describing an individual who by his
actions in essence"annuls" a general"law" ofGod re the impropriety of
illicit sexual activity. Such a person is setting himself up in the place of God &
declaring (by his behavior & actions)that what God has said is invalid, null &
void. This same type of mindset is seenin both pagans Ro 1:28-note) &
religious Jews (Lk 7:30).
Anyone who rejects this instruction isn’t simply despising the teaching of a
man, such as Paul; he is defying, disregarding, flouting, and rejecting God
Himself—Who has also given us His Holy Spirit. The word Holy is emphatic

here. How canone who is indwelt by the Holy Spirit habitually indulge in
sexualsin?
Richisonexplains that...
If we annul (reject) God’s call upon our lives (1Thes 4:7), then we thwart the
effectiveness ofthat call. We nullify God’s purpose for us on earth. God lays
down His purpose and we set it aside. In so doing, we refuse to recognize the
validity of His calland claim on our lives. If we annul God’s plan, we annul
God in our lives. Standards about sex are God’s standards. The Romans did
not base their view of sexuality upon their polytheistic religion. They were
essentiallyutilitarian in their view of sex. If it works, it’s right. We can
summarize their approach“Does this serve my self–interest?”At the moment
of salvation, God gives His indwelling Holy Spirit to eachbeliever. The New
Testamentcharacterizesthe “Spirit” as “Holy.” The Greek emphasizes the
word “Holy.” The indwelling Spirit inside of eachbeliever is “Holy.” The
Christian cannot disconnecthis life from the ministry of the Holy Spirit. The
Holy Spirit can work supernaturally in us to empowerus to have victory in
our sexlives. He enables us in this area. When Christians rationalize sexual
dalliance they negate God Himself. Rationalizationis just a way of kidding
ourselves. Godgave us the Holy Spirit to empower us to deal with any sin that
might come our way. God wants us to rely on Him in these matters.
If we regardsexual sins as a minor matter, we minimize the whole nature of
God. To descendto a lower levelof Christian living is to belittle God. We
despise God in His role as the Giver of His Holy Spirit. He is the one who
makes the privilege of holiness possible. Instead of indulging in sexual
gratification, we can live in the temple of the Holy Spirit.
God Who gives - is literally "Godthe Giver", and the presenttense describe
giving as an attribute of God. The standard of sexual morality is God’s, and
He gives believers the Holy Spirit to enable them to keepthat norm.
His Holy Spirit - Holy is emphatic - literally it reads "His Spirit, the Holy"
which emphasizes His holiness. God gives and gives and gives according to
(proportionate to not out of or a portion of) His grace.

Every goodthing bestowedand every perfect gift is from above, coming down
from the Fatherof lights, with whom there is no variation, or shifting shadow.
(James 1:17)
The nature of the imparted Spirit is holy. Holiness is always the mark of His
work. The readers are reminded that God gave His Spirit to you. This Person
of the Trinity is so characterizedby holiness that He is called the Holy Spirit.
The Holy Spirit was given at the time of salvationto eachbelieveras a gift
from God. And since the mark of His work in us is holiness, practical
outworking of holiness is demanded in the lives of those whom He indwells.
Wiersbe rightly reminds us that...
To despise God’s warnings about sexual sin is to grieve the Spirit and invite
chastening. RememberDavid, Samson, Judah, and other Bible personalities
who fell into this sin and paid dearly. (Wiersbe, W. W. Wiersbe's Expository
Outlines on the New Testament. Wheaton, Ill.: Victor Books)
Hiebert rightly concludes that in light of God's gracious Gift of the Spirit,
believers...
are responsible to Him whose Spirit is resident in them. The obligation to live
holy lives arises out of their receptionof the Holy Spirit, who sanctifies and
makes holy. For them to go on living in impurity is a direct insult to the divine
Giver and a sin againstthe Holy Spirit who is the powerunto holiness. He
supplies not only the desire but also the ability to live a life of purity. His
indwelling puts "anend to the paganplea that man has no power to resist
impure desires." Forbelievers to go on living in immorality is to repudiate the
gracious provisionof God for holiness and invites His sure judgment as the
avengerof sin. "The wayto escapethe Avenger is to fly to the Giver and
acceptand cherish His gift." (Ibid)
Jesus had promised His disciples
I will ask the Father, and He will give you another Helper (Parakletos -
Comforter), that He may be with you forever (John 14:16)

Peterin questioning by the Jewishhigh priest before the Sanhedrin in
Jerusalemdeclared
we are witnesses ofthese things (the resurrectionof Jesus Whom the Jews had
put to death hanging Him on a cross Acts 5:30); and so is the Holy Spirit,
Whom God has given to those who obey Him. (Acts 5:32)
However, you are not in the flesh but in the Spirit, if indeed the Spirit of God
dwells in you. But if anyone does not have the Spirit of Christ, he does not
belong to Him. (see Romans 8:9-note) (Comment: This verse is clear - every
believer has the Holy Spirit indwelling them - if someone does not have the
Spirit, he or she is not a believer. Don't let anyone twist this truth around and
tell you that you need to ask for the Spirit. The Fatherpromised Him and
Jesus askedfor Him to be sentand the Fathersent Him when we believed.)
Paul explained to the Ephesian believers that...
In Him (Christ), you also, afterlistening to the messageoftruth, the gospelof
your salvation-- having also believed, you were sealedin Him with the Holy
Spirit of promise, Who is given as a pledge of our inheritance, with a view to
the redemption of God's own possession, to the praise of His glory. (see notes
Ephesians 1:13; 14)
This is a frightening passagein my opinion. Paul certainly seems to describe
an individual who by his continual rejectionof God's truth regarding
sexuality shows himself to in fact be continually rejecting the Holy Spirit. It
would be difficult to imagine that such a man were ever actually saved!
God gives His Spirit to all of us as His children to enable us resisttemptation
and sin. To choose to sin is to resistGod's Spirit.
John MacArthur writes that...
The practice of sexualsin violates the work of the Father, the Son, and the
Holy Spirit. It spurns the Lord’s will, disregards His purposes, defies His
commands, rejects His love, and flouts and abuses His grace. Perhaps most
frightening and sobering of all, those who engage in sexual immorality
discount the reality of God’s righteous judgment againstsin. Thus the

apostle’s exhortationto the Thessalonians oughtto prompt all believers to
faithfully heed these words and diligently use the means God has given them
to abstain from all forms of sexual sin (see Romans 13:13-note;Ro 13:14 note;
1 Peter2:11-note ). (MacArthur, John: 1 & 2 Thessalonians.MoodyPress)
John Piper writes
God's word and Spirit callus to holiness. If we rejectthis word and the
promptings of the Spirit we rejectGod. And when God is rejectedHe becomes
an Avenger. God is not mocked. Whatevera man sows he will also reap. If he
sows to the flesh in immorality he will reap corruption. But if he sows to the
Spirit in holiness he will reap eternallife (Gal 6:7-8).
A holy walk involves a right relationship with God the Father(who calledus),
God the Son (who died for us), and God the Spirit (who lives within us). It is
the presence ofthe Holy Spirit that makes our body the temple of God (1Cor
6:19,20). Furthermore, it is by walking in the Spirit that we get victory over
the lusts of the flesh (Gal 5:16ff-note). To despise God’s commandments is to
invite the judgment of Godand also to grieve the Spirit of God.
How does the Spirit of God help us live a pure life ("pura vida" in Costa
Ricanterms), free from sexual immorality? In Philippians Paul emphasizes
the believers'responsibility and the Spirit's enablement writing...
So then, my beloved, just as you have always obeyed, not as in my presence
only, but now much more in my absence, work out (present imperative = this
is to be our habitual, daily, moment by moment practice! We are to
continually work out what has been workedin when we were born again.)
your salvationwith fear and trembling (these words speak of a healthy fearof
offending and dishonoring God and a proper anxiety to do what is right in His
eyes. It is not a fear of eternal doom but a reverential awe that motivates a
person to righteousness.Cp Isaiah66:5); for it is God who is at work (energeo
in the present tense = the Holy Spirit in me is continually "energizing" me the
"wantto") in you, both to will and to work (energeo - continually enabling
me) for His goodpleasure. (see notes Php 2:12; 2:13)

The Holy Spirit creates holy desires within us so that we have an appetite for
God’s holy Word (1 Peter2:1; 2; 3 -see notes 1Pe 2:1; 2; 3) and not the
polluted garbage ofthe flesh (Ro 13:12;13; 14-seenotes Ro 13:12;13; 14).
Also, He teaches us the Word and helps us to recallGod’s promises in times of
temptation (Jn 14:26; Ephesians 6:17-note). As we yield to the Spirit, He
empowers us to walk in holiness and not to detour into the lusts of the world
and the flesh. The fruit of the Spirit overcomes the works of the flesh (Gal
5:16-26-seenotes, Romans 8:13-note).
Paul devoted a greatdeal of space to this theme of sexualpurity because it was
a critical problem in the church of that day. It is also a criticalproblem in the
church today. Formany people, marriage vows are no longer considered
sacred, and divorce (even among believers)is no longergovernedby the Word
of God. There are “gaychurches” where homosexuals and lesbians “love one
another” and claim to be Christians. Premarital sex and “Christian
pornography” are acceptedparts of the religious landscape in many places.
Yet God has said with utmost clarity that His will for us is to “Walk in
holiness” by abstaining from sexual immorality!
John MacArthur offers the following prayer we might all do well to ponder
and pray...
Father, we thank You againthis morning for the Word and the reminder of
this callto sexualpurity. Lord, help us to know what should be obvious to all
of us that if we are obedient You will bless us, You will bless our marriages,
You will bless our physical relationships with all the goodnessthat You
intend. Father, we would pray that if there are young people here who are
sinning in this area... andthey're engaging in fornication, Lord, please may
they come to grips this morning with the seriousnessof that sin, may the
receive the solemn warning of this scripture, may they know what they're
doing and may they be separatedfrom it.
If there are couples that are engagedanticipating marriage and feeling
because the commitment is setin place and the marriage is to come that they
are free to commit fornication, Lord, may they know that is not true, may
they immediately cease fromthis sin.

If there are married people committing adultery, Lord God, may they repent
immediately.
We know You have every right to bring chastening, to enactYour vengeance
and retribution for they have literally rejectedYou, they have spurned the
grace ofsalvation which leads to holiness. They have quenched and grieved
the Holy Spirit who is in them. You have every right to chasten.
And, Lord, we would ask that You be merciful in such and that having led
them to holiness through the chastening you would grant them grace.
For those here who have committed these sins in the past, Lord, may they
enjoy the forgiveness that is theirs in Christ knowing full wellthat what has
been forgiven has been removed as far as the eastis from the west, buried in
the depths of the sea and is remembered no more. And may they rejoice in
such abounding grace.
O God, give us pure relationships that we might know the fullness of blessing
and that we might be the kind of people that You want us to be who in the
powerof the Word and the Spirit control our bodies, who do not actlike the
godless pagans act, who do not take advantage ofother people for selfish
pleasure, who do not put ourselves in a place to receive retribution from a
vengeful God, but, O God, may we be the faithful and the obedient people who
know the fullness of Your blessing. To that end we do pray for Jesus'sake.
Amen.

The holy spirit being rejected

Empfohlen

Empfohlen

Weitere ähnliche Inhalte

Was ist angesagt?

Was ist angesagt? (20)

Ähnlich wie The holy spirit being rejected

Ähnlich wie The holy spirit being rejected (20)

Mehr von GLENN PEASE

Mehr von GLENN PEASE (20)

Kürzlich hochgeladen

Kürzlich hochgeladen (20)

The holy spirit being rejected