1 Thessalonians 4 3

1 Thessalonians 4:3 kjv

For this is the will of God, even your sanctification, that ye should abstain from fornication:

1 Thessalonians 4:3 nkjv

For this is the will of God, your sanctification: that you should abstain from sexual immorality;

1 Thessalonians 4:3 niv

It is God's will that you should be sanctified: that you should avoid sexual immorality;

1 Thessalonians 4:3 esv

For this is the will of God, your sanctification: that you abstain from sexual immorality;

1 Thessalonians 4:3 nlt

God's will is for you to be holy, so stay away from all sexual sin.

1 Thessalonians 4 verses

1 Thessalonians 4 3 Meaning

This verse speaks of sexual purity, stating that God's will is for believers to abstain from sexual immorality. It emphasizes that no one should take advantage of or defraud another person in these matters, because God is the avenger of all such sins.

1 Thessalonians 4 3 Context

In 1 Thessalonians chapter 4, Paul is addressing the believers in Thessalonica, responding to concerns they might have had or instructions they sought regarding Christian living. The preceding verses (4:1-2) urge them to continue to excel in living a life pleasing to God, based on the apostolic instructions they received. Chapter 4 broadly deals with practical aspects of holy living, particularly in contrast to the surrounding Gentile world's practices. Verse 3 flows directly from this call to please God and live according to His will, focusing specifically on the critical area of sexual purity. The Thessalonians, like many early Christians, came from a Greco-Roman pagan background where sexual immorality was often rampant and normalized. Therefore, Paul emphasizes this point to guide them toward a distinctly Christian ethical standard.

1 Thessalonians 4 3 Word Analysis

• "For" (γάρ - gar): A conjunction indicating a reason or explanation.

• "this" (τοῦτο - touto): Refers to the subject matter immediately following.

• "is" (ἐστὶν - estin): Third person singular present indicative of εἰμί (eimi), "to be."

• "the will" (τὸ θέλημα - to thelēma): The will, desire, or purpose. It's neuter singular accusative, referring to the divine will. This concept signifies God's purposeful plan and His moral requirements for humanity.

• "of God" (τοῦ θεοῦ - tou theou): Genitive singular, belonging to God. It clearly attributes the will to the Almighty.

• "your" (ὑμῶν - hymōn): Second person plural genitive pronoun, indicating possession or belonging to the Thessalonians.

• "sanctification" (ἁγιασμός - hagiasmos): Sanctification, setting apart, holiness. This noun denotes the process or state of being made holy, separated from sin and dedicated to God. It is a key concept in Pauline theology, representing God's work in the believer's life.

• "that" (ἵνα - hina): A conjunction introducing a purpose clause, explaining the purpose of sanctification.

• "you" (ὑμᾶς - hymas): Second person plural accusative pronoun, the object of the action.

• "abstain" (ἀπέχεσθαι - apechesthai): Second person plural present middle imperative of ἀπέχω (apechō), meaning "to hold oneself back from," "to abstain from," "to keep away from." The middle voice suggests a personal involvement and decision to refrain.

• "from" (ἀπό - apo): A preposition indicating separation or origin.

• "sexual immorality" (πορνείας - porneias): Genitive singular of πορνεία (porneia). This is a broad term covering all forms of illicit sexual intercourse and impurity outside of marriage. It encompasses fornication, adultery, incest, and other sexual sins prevalent in the ancient world.

• "and" (καὶ - kai): Conjunction connecting phrases.

• "that" (ἵνα - hina): Another purpose clause connector.

• "each" (εἷς - heis): Masculine singular nominative, meaning "one."

• "of you" (ὑμῶν - hymōn): Second person plural genitive, belonging to you.

• "know" (γινώσκειν - ginoskoin): Second person plural present infinitive of γινώσκω (ginōskō), meaning "to know," "to understand," "to become acquainted with." It implies an experiential knowledge, not just intellectual assent.

• "how" (πῶς - pōs): Adverb of manner, "in what way."

• "to" (τὸ - to): Neuter definite article introducing the infinitive.

• "possess" (κτᾶσθαι - ktasthai): Second person plural present middle infinitive of κτῶμαι (ktōmai), meaning "to acquire," "to possess," "to obtain for oneself," "to gain control of." In this context, especially with regard to one's own body, it carries the sense of governing or mastering.

• "his" (ἑαυτοῦ - heautou): Reflexive pronoun, "himself."

• "own" (ἑαυτοῦ - heautou): Emphasizes individual responsibility.

• "vessel" (σκεῦος - skeuos): Neuter singular accusative, "vessel," "container," "implement," "apparatus." In this context, it is understood by many scholars to be a metaphor for the body.

• "in" (ἐν - en): Preposition meaning "in," "with," "among."

• "sanctification" (ἁγιασμῷ - hagiasmō): Dative singular of ἁγιασμός (hagiasmos). Here it specifies the sphere or manner in which the vessel (body) should be possessed: in holiness, set apart for God.

• "and" (καὶ - kai): Conjunction.

• "honor" (τιμῇ - timē): Dative singular of τιμή (timē), "honor," "value," "respect." This refers to treating one's body with respect, not debasing it through sin.

• "and" (καὶ - kai): Conjunction.

• "not" (μὴ - mē): Negative particle.

• "in" (ἐν - en): Preposition.

• "passion" (πάθει - pathēi): Dative singular of πάθος (pathos), "passion," "suffering," "desire," often with negative connotations of uncontrolled lust or craving.

• "of" (τοῦ - tou): Genitive article.

• "lust" (ἐπιθυμίας - epithymias): Genitive plural of ἐπιθυμία (epithymia), "desire," "lust," often referring to sinful longing. This contrasts with honor, indicating the wrong way to use the body.

• "even" (καὶ - kai): Conjunction.

• "as" (ὥσπερ - hōsper): Conjunction, "just as," "like."

• "the" (οἱ - hoi): Masculine plural nominative article.

• "Gentiles" (ἔθνη - ethnē): Neuter plural nominative of ἔθνος (ethnos), "nation," "people," here referring to non-Jews, the surrounding pagan society.

• "who" (οἳ - hoi): Relative pronoun.

• "do not" (οὐκ - ouk): Negative particle.

• "know" (οἴδασιν - oidōsin): Third person plural perfect active indicative of οἶδα (oida), "to know" (often translated as present "know"). It implies a lack of knowledge or refusal to know God's ways.

1 Thessalonians 4 3 Bonus Section

The emphasis on "possessing your own vessel" (κτᾶσθαι ἑαυτοῦ σκεῦος) is noteworthy. While generally understood as referring to the body, the use of the word "vessel" (σκεῦος) might also allude to the whole person, encompassing one's capabilities and functions. The concept of "possessing" or "mastering" relates to self-control and stewardship. It's not about ownership in a sense of autonomy from God, but about being responsible stewards of what God has given, including our physical selves. The surrounding Gentile culture often viewed the body as something to be indulged or enslaved to desires. Paul corrects this by framing the body as a tool or instrument meant for holiness. The contrast with the Gentiles ("who do not know God") highlights that sexual purity is a mark of true knowledge of and relationship with God, a demonstration that the believer's ethical framework is derived from divine revelation, not from the fallen norms of the world.

1 Thessalonians 4 3 Commentary

Paul begins by clearly stating God's will for believers: sanctification. This isn't optional; it's God's intention for His people. The core of this sanctification, in this context, is abstaining from sexual immorality. The Thessalonians were encouraged to exercise personal discipline and self-control over their bodies, treating them as sacred "vessels" belonging to God, to be used for His honor. This is contrasted with the uncontrolled passions and desires characteristic of the pagan Gentiles who did not know God's ways. The imperative is to actively govern oneself with dignity and holiness, not yield to lustful impulses. This foundational teaching is crucial for establishing a Christian identity separate from the surrounding ungodly culture.