6 that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Let no man oppress. Here we have another exhortation, which flows, like a stream, from the doctrine of sanctification. "God," says he, "has it in view to sanctify us, that no man may do injury to his brother." For as to Chrysostom's connecting this statement with the preceding one, and explaining huperbainein kai pleonektein to mean -- neighing after the wives of others, (Jeremiah 5:8) and eagerly desiring them, is too forced an exposition. Paul, accordingly, having adduced one instance of unchastity in respect of lasciviousness and lust, teaches that this also is a department of holiness -- that we conduct ourselves righteously and harmlessly towards our neighbors. The former verb refers to violent oppressions -- where the man that has more power emboldens himself to inflict injury. The latter includes in it all immoderate and unrighteous desires. As, however, mankind, for the most part, indulge themselves in lust and avarice, he reminds them of what he had formerly taught -- that God would be the avenger of all such things. We must observe, however, what he says -- we have solemnly testified; [1] for such is the sluggishness of mankind, that, unless they are wounded to the quick, they are touched with no apprehension of God's judgment.
1 - "Nous vous auons testifié et comme adjuré;" -- "We have testified to you, and, as it were, adjured."
That no man go beyond - ὑπερβαίνειν huperbainein. This word means, "to make to go over," as, e. g., a wall or mountain; then, to overpass, to wit, certain limits, to transgress; and then to go too far, i. e., to go beyond right - hence to cheat or defraud. It is not used elsewhere in the New Testament. The idea of overreaching is that which is implied in its use here.
And defraud - πλεονεκτεῖν pleonektein Margin, "oppress," or "overreach." This word properly means, to have more than another; then to have an advantage; and then to take advantage of any one, to circumvent, defraud, cheat. It is rendered "got an advantage," 2-Corinthians 2:11; "defraud," 2-Corinthians 7:2; 1-Thessalonians 4:6; "make a gain," 2-Corinthians 12:17-18. Compare for the use of the adjective, 1-Corinthians 5:10-11; 1-Corinthians 6:10; Ephesians 5:5; and the noun, Mark 7:22; Luke 12:15; Romans 1:29; 2-Corinthians 9:5; Ephesians 5:3; Colossians 3:5; 1-Thessalonians 2:5; 2-Peter 2:3, 2-Peter 2:14. It is the word commonly used to denote covetousness. Taking advantage of, is the idea which it conveys here.
In any matter - Margin, "or the." According to the reading in the margin, this would refer to the particular matter under discussion 1-Thessalonians 4:3-5, to wit, concupiscence. and the meaning then would be, that no one should be guilty of illicit intercourse with the wife of another. Many expositors - as Hammond Whitby, Macknight, Rosenmuller, and others, suppose that this is a prohibition of adultery, and there can be no doubt that it does include this. But there is no reason why it should be confined to it. The Greek is so general that it may prohibit all kinds of fraud, overreaching, or covetousness, and may refer to any attempt to deprive another of his rights, whether it be the right which he has in his property, or his rights as a husband, or his rights in any other respect. It is a general command not to defraud; in no way to take advantage of another; in no way to deprive him of his rights.
Because that the Lord is the avenger of all such - Of all such as are guilty of fraud; that is, he will punish them; compare Romans 12:19 note; Ephesians 6:9 note.
As we also have forewarned - Doubtless when he was with them.
That no man go beyond and defraud his brother - That no man should by any means endeavor to corrupt the wife of another, or to alienate her affections or fidelity from her husband; this I believe to be the apostle's meaning, though some understand it of covetousness, overreaching, tricking, cheating, and cozenage in general.
The Lord is the avenger of all such - He takes up the cause of the injured husband wherever the case has not been detected by man, and all such vices he will signally punish. Every species of uncleanness was practised among the heathens, nor were they reputed as vices. Their gods, their emperors, their philosophers, and their great men in general, gave them examples of every species of impurity; and they had no system of ethics which forbade these abominations. The Christian religion not only discountenances these things, but forbids them on the most awful penalties; therefore wherever Christianity prevails, these vices, if practised at all, are obliged to seek the deepest gloom of midnight to cover them from the eyes of men. On this account they are comparatively rare, even among the mere professors of Christianity; they exist, but do not flourish.
(5) That no [man] go beyond and defraud his brother in [any] matter: because that the Lord [is] the avenger of all such, as we also have forewarned you and testified.
(5) Secondly, he reprehends all violent oppression, and immoderate desire, and shows most severely as the Prophet of God, that God will avenge such wickedness.
That no man go beyond, and defraud his brother in any matter,.... Or "in this matter", as the Syriac version. This is commonly understood of transgressing the bounds of justice and equity between men and men; and of cheating and defrauding in trade and business, by increasing or lessening the value and prices of goods by the buyer and seller, by not keeping to the bargain, contract, covenant, or sample, by false weights and measures, and by taking the advantage of the weakness and ignorance of men; all which is aggravated by dealing thus with a brother; see 1-Corinthians 6:8 and this hint is thought the rather necessary, since Thessalonica was a place of great trade and business. But the matter, or business referred to, is not trade, but the subject of chastity or uncleanness the apostle is speaking of, both before and after; and the phrases used either design the act of adultery, coveting a brother's wife, and lying with her, and so a defrauding and wronging of him by defiling his bed; or rather sodomitical practices, an unnatural lust and desire in men after men, and copulation with them; for rendered, "go beyond", answers to , "to go upon", or "lie with", so often used in Jewish writings for lying with women, men, and beasts, in an unlawful way. Thus, for instance (y),
"these are to be burned, , "he that lies with a woman", and her daughter, &c.''
And again (z),
"these are to be beaten, , "he that lies with" his sister, or his father's sister, &c.''
And the word translated "defraud", signifies a greedy, insatiable, and unnatural lust and desire after a man, a brother, or the committing of sodomitical practices with greediness: see Ephesians 4:19 which abominable iniquities are dissuaded from by the following reasons,
because that the Lord is the avenger of all such; or "with respect to all these things", as the Vulgate Latin and Syriac versions render it; or "for all these things", as the Arabic and Ethiopic versions; as fornication, adultery, lasciviousness, and all sorts of abominable uncleanness. The person that commits these things the Lord avenges, either in this life, by the hand of the civil magistrate, who is the minister of God, a revenger to execute wrath on him that does evil; or by a violent death, as in the case of Zimri and Cozbi, and twenty four thousand more at the same time; or by some awful judgment from heaven, as in the case of Sodom and Gomorrah; or in the world to come; for the law of God is made and lies against such persons; these living and dying in such sins God will judge, to whom vengeance belongs; these shall not inherit the kingdom of God, but have their part and portion in the lake which burns with fire and brimstone.
As we have also forewarned you and testified; not by a former epistle, as if this was the second to them, and what follows the first, as Grotius thought; but they did this when they were in person with them, knowing that these abominable vices greatly prevailed in their city; therefore they bore their testimony against them, and exposed the evil of them, and warned them of the danger by them, so that they could not now plead ignorance. The Ethiopic version reads in the first person singular, "as I have before said unto you, and testified to you".
(y) Misna Sanhedrim, c. 9. sect. 1. (z) Misna Maccot, c. 3. sect. 1.
go beyond--transgress the bounds of rectitude in respect to his "brother."
defraud--"overreach" [ALFORD]; "take advantage of" [EDMUNDS].
in any matter--rather as Greek, "in the matter"; a decorous expression for the matter now in question; the conjugal honor of his neighbor as a husband, 1-Thessalonians 4:4; 1-Thessalonians 4:7 also confirms this view; the word "brother" enhances the enormity of the crime. It is your brother whom you wrong (compare Proverbs 6:27-33).
the Lord--the coming Judge (2-Thessalonians 1:7-8).
avenger--the Righter.
of all such--Greek, "concerning all these things;" in all such cases of wrongs against a neighbor's conjugal honor.
testified--Greek, "constantly testified [ALFORD].
In this matter - By violating his bed. The things forbidden, here are three: fornication, 1-Thessalonians 4:3; the passion of desire, or inordinate affection in the married state, 1-Thessalonians 4:5; and the breach of the marriage contract.
*More commentary available at chapter level.