Teks -- 1 Thessalonians 4:5 (NET)

4:5 not in lustful passion like the Gentiles who do not know God.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 1Th 4:5 - Not in the passion of lust

Not in the passion of lust ( mē en pathei epithumias ).

Plain picture of the wrong way for the husband to come to marriage.

Robertson: 1Th 4:5 - That know not God

That know not God ( ta mē eidota ton theon ).

Second perfect participle of oida . The heathen knew gods as licentious as they are themselves, but not God. One of the reasons for the revival of paganism in modern life is professedly this very thing that men wish to get rid of the inhibitions against licentiousness by God.

Vincent: 1Th 4:5 - Not in the lust of concupiscence

Not in the lust of concupiscence ( μὴ ἐν πάθει ἐπιθυμίας )

Lit. in passion of desire . Not with avaricious greed. For ἐπιθυμία see on Mar 4:19. Its meaning is by no means limited to sensual lust; see, for instance, Luk 22:15. It is used as including all kinds of worldly desires, as Gal 5:16, Gal 5:24; 1Jo 2:17. In Rom 7:7, especially of covetousness.

Wesley: 1Th 4:5 - Not in passionate desire

Which had no place in man when in a state of innocence.

Wesley: 1Th 4:5 - Who know not God

And so may naturally seek happiness in a creature. What seemingly accidental words slide in; and yet how fine, and how vastly important!

JFB: 1Th 4:5 - in the lust

Greek, "passion"; which implies that such a one is unconsciously the passive slave of lust.

JFB: 1Th 4:5 - which know not God

And so know no better. Ignorance of true religion is the parent of unchastity (Eph 4:18-19). A people's morals are like the objects of their worship (Deu 7:26; Psa 115:8; Rom 1:23-24).

Clarke: 1Th 4:5 - Not in the lust of concupiscence

Not in the lust of concupiscence - Having no rational object, aim, nor end. Some say, "not like beasts;"but this does not apply as they who use it wish, for the males and females of the brute creation are regular and consistent in their intercourse, and scarcely ever exceed such bounds as reason itself would prescribe to those most capable of observing and obeying its dictates

Clarke: 1Th 4:5 - The Gentiles which know not God

The Gentiles which know not God - These are the beasts; their own brutes are rational creatures when compared with them. Enough has been said on this subject on Romans 1, and 2: They who wish to see more may consult Juvenal, and particularly his 6th and 9th Satires; and indeed all the writers on Greek and Roman morals.

TSK: 1Th 4:5 - in the // as the // know

in the : Rom 1:24, Rom 1:26; Col 3:5

as the : Mat 6:32; Luk 12:30; Eph 4:17-19; 1Pe 4:3

know : Act 17:23, Act 17:30,Act 17:31; Rom 1:28; 1Co 1:21, 1Co 15:34; Gal 4:8; Eph 2:12; 2Th 1:8

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Th 4:5 - the lust of concupiscence // Even as the Gentiles which know not God

Any violence of affection we call passion, whether of love, or anger, or desire, because the soul is passive, or suffers thereby. The Stoics said passions were not incident to a wise man; and: They that are Christ’ s, saith the apostle, have crucified the flesh with the passions and lusts, Gal 5:24 . And lust is usually taken for all inordinate affection, either with respect to the object or degree; though the Greek word doth signify only desire, and is sometimes taken in a good sense, as Phi 1:23 ; for, there are good lustings as well as evil, as Gal 5:17 , the Spirit lusteth against the flesh; but here the word is taken in a bad sense, for the lust of uncleanness, which the apostle here calls

the lust of concupiscence The philosophers distinguish of the affections or passions of the soul, some are irascible, some concupiscible. The former are conversant about evil, to repel it or fly from it; the latter about good, either real or imaginary, to pursue it or embrace it. And the lusts of concupiscence are either of the mind or of the flesh, Eph 2:3 : here we understand the latter, that fleshly concupiscence that is conversant about women, which if by vessel in the former verse is understood man’ s lawful wife, then he forbids all unchasteness even towards her; if the body, then he forbids all unchaste usage of the body in any kind, or towards any person whatsoever. And, to avoid fornication, he forbids lust that leads to it.

Even as the Gentiles which know not God which the apostle useth as an argument to them: Though ye are Gentiles by nation as well as others, yet not in state, such as know not God. There is a natural knowledge of God, which the apostle speaks of, Rom 1:21 , which the Gentiles had; and supernatural, which is by the Scriptures; to know the mind, will, nature, decrees, and counsels of God as they are there revealed: and the knowledge of God in Christ; this is meant in the text, and this the Gentiles had not, and therefore no wonder though they followed the lust of concupiscence, they wanted the rule of God’ s word to direct them, and that effectual knowledge of God, and presence of his grace, that would have restrained them from such lust. But these Thessalonians now, since their conversion by the gospel, were come to this knowledge of God, which they had not before, and therefore were not to live as before they did. Knowledge ought to influence our hearts and lives, and to sin against knowledge is the great aggravation of sin, and will make men more inexcusable. But yet where knowledge is wanting what wickedness will not men practise! The Gentiles were alienated from the life of God through the ignorance that was in them, Eph 4:18 . The Jews crucified Christ, and Saul persecuted the disciples, through ignorance, 1Ti 1:13 . Much more are those Christians to be condemned, who, having more knowledge than the Gentiles, yet practise worse than they; as the apostle upbraids the Jews upon this account, Rom 2:27 .

Gill: 1Th 4:5 - Not in the lust of concupiscence // even as the Gentiles which know not God

Not in the lust of concupiscence,.... Or "passion of lust"; for the mere gratifying and indulging of that; for a man so to possess his vessel, is to cherish the sin of concupiscence, the first motions of sin in the heart, by which a man is drawn away, and enticed; to blow up the flame of lust, and to make provision for the flesh to fulfil the lusts thereof:

even as the Gentiles which know not God; for, though they knew him, or might know him with a natural knowledge, by the light and works of nature, yet they knew him not savingly and spiritually, as he is revealed in the word, of which they were destitute; or as the God of all grace, and the God and Father of Christ, or as he is in Christ: and though by the light of nature they might know there was a God, yet they knew not who that God was; nor did they act up to that light and knowledge they had; they did not glorify him as God, by ascribing to him what was his due; nor were they thankful for the mercies they received from him; nor did they fear, love, worship, and serve him; nor did they like to retain him in their knowledge, and therefore were given up to judicial blindness and hardness, to a reprobate mind, and to vile affections, and so did things very inconvenient, unnatural, and dishonourable. Wherefore, for a man to use either his wife or his body in any unchaste and dishonourable manner, for the gratifying of his lusts, is to act an Heathenish part; a like argument, dissuading from things unlawful, is used in Mat 6:32.