1 Thessalonians 4:3

For this is the will of God, even your sanctification, &c. The connection will be clearer if we render thus: For this is God's will it is your sanctification that you abstain from fornication, &c.

It was not some counsel or wish of his own that he pressed on the Thessalonians under the authority of Christ; it was nothing less than God's holy will: the primary ground of this charge. At the same time it was their sanctification. God's will and their consecration to Him are the double reason for their leading a chaste life; and these two reasons are one, the latter springing out of the former. God had chosen them to be His own (comp. ch. 1 Thessalonians 1:4). And He willed that their sanctification should be realised and carried into effect in the important particular about to be stated. This will of God was proclaimed in His "call," by which the Thessalonians had been summoned to a pure and holy life (ch. 1 Thessalonians 5:23-24; comp. 1 Thessalonians 2:12). In all endeavours after purity it is our best support to know that God wishes and means ms to be holy; that His almighty help is at the back of our weak resolves, Who both "puts into our minds good desires" and "brings the same to good effect."

"Sanctification" is the act or process of making holy: then, in the second instance, it comes to denote the result of this process, the state of one who is made holy, as in Romans 6:22, "You have your fruit unto sanctification, and the end eternal life;" similarly in Hebrews 12:14, "Follow after sanctification." It is synonymous with consecration, i.e. devotion to God, but to God as the Holy One.

Holyis the single word which by itself denotes the Divine character, as it is revealed to us in its moral transcendence, in the awfulness and glory of its absolute perfection, raised infinitely above all that is earthly and sinful (see 1 Samuel 2:2; Psalms 99; Psalms 111:9; Isaiah 57:15, &c). Now it is the character of God "thy Maker … and thy Redeemer, the Holy One of Israel" that constitutes His right to the consecration of those to whom He is revealed. Our "sanctification" is the acknowledgement of God's claim upon us as the Holy One Who made us. This involves our assimilation to His nature. In Him, first the character, then the claim: in us, first the claim admitted, then the character impressed. In short, Sanctification is fulfilment of the supreme command, "Be ye holy, for I am holy" (1 Peter 1:15-16; Leviticus 11:44; Leviticus 19:2; Leviticus 20:7). See, further, notes on 1 Thessalonians 4:7, and ch. 1 Thessalonians 5:23; also on ch. 1 Thessalonians 2:10, for the difference between the two Greek words for holyused in this Ep.

St Paul makes chastitya part of holiness. He finds a new motive and powerful safeguard for virtue in the fact of the redemption of the body. Our physical frame belongs to God; it is a sharer in Christ's resurrection, and in the new life received through Him. "Know you not," he asks, "that your bodies are limbs of Christ, a temple of the Holy Ghost, which you have from God? Therefore glorify God in your body" (1 Corinthians 6:15-20). This is bodily sanctification. And faith in Christ effectually subdues impure and sensual passion.

The foul and heathenish vice of fornicationwas so prevalent in Greek cities and so little condemned by public opinion it was even fostered by some forms of pagan religion that abstinence from it on the part of the Thessalonians was a sign of devotion to a Holy God. But their purity was imperilled from the condition of society around them, and in many cases from former unchaste habits. The temptations to licentiousness assailing the first generation of Christians were fearfully strong; and all the Epistles contain urgent warnings upon this subject. The sense of purity had to be re-created in men gathered out of the midst of pagan corruption.