The Meaning of 1 Thessalonians 4:4 Explained

1 Thessalonians 4:4

KJV: That every one of you should know how to possess his vessel in sanctification and honour;

YLT: that each of you know his own vessel to possess in sanctification and honour,

Darby: that each of you know how to possess his own vessel in sanctification and honour,

ASV: that each one of you know how to possess himself of his own vessel in sanctification and honor,

KJV Reverse Interlinear

That every one  of you  should know  how to possess  his  vessel  in  sanctification  and  honour; 

What does 1 Thessalonians 4:4 Mean?

Context Summary

1 Thessalonians 4:1-8 - Called To Sanctification
The first paragraph of this chapter exhorts to purity, the second to industry, the third to expectation of the Second Advent. But the three are closely combined, because those who wait for the Lord will instinctively wear white robes. The body is compared to a vessel, and we must keep it clean for the Master's use, walking day by day so as to please Him. Before Enoch was translated, he had the testimony borne him that he had pleased God, Hebrews 11:5. It is God's will that we should be holy-the whole object of our redemption has this for its purpose. Therefore we ought to be holy, and if we ought we can, and if we can we must; and if we must we will! If you cannot possess yourself of your own nature, be possessed by the Holy Spirit. God giveth His Holy Spirit for this purpose.
No one must come in between husband and wife to defraud either of the lawful love which each should receive from the other. The home has been rescued and exalted by Christ, and the Christian Church must still be its custodian, not only inculcating the ideal, but revealing the sufficient power for its defense. [source]

Chapter Summary: 1 Thessalonians 4

1  He exhorts them to go forward in all manner of godliness;
6  to live holily and justly;
9  to love one another;
11  and quietly to follow their own business;
13  and last of all, to sorrow moderately for the dead
17  followed by a brief description of the resurrection, and second coming of Christ to judgment

Greek Commentary for 1 Thessalonians 4:4

That each one of you know how [ειδεναι εκαστον υμων]
Further epexegetic infinitive (second perfect active), learn how and so know how (learn the habit of purity). [source]
To possess himself of his own vessel [το εαυτου σκευος κτασται]
Present middle infinitive of κταομαι — ktaomai to acquire, not κεκτησται — kektēsthai to possess. But what does Paul mean by “his own vessel”? It can only mean his own body or his own wife. Objections are raised against either view, but perhaps he means that the man shall acquire his own wife “in sanctification and honour,” words that elevate the wife and make it plain that Paul demands sexual purity on the part of men (married as well as unmarried). There is no double standard here. When the husband comes to the marriage bed, he should come as a chaste man to a chaste wife. [source]
That every one of you should know how to possess his vessel, etc. [εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι]
The interpretation of 1 Thessalonians 4:3-6usually varies between two explanations: 1. making the whole passage refer to fornication and adultery: 2. limiting this reference to 1 Thessalonians 4:3-5, and making 1 Thessalonians 4:6refer to honesty in business. Both are wrong. The entire passage exhibits two groups of parallel clauses; the one concerning sexual, and the other business relations. Thus: 1. Abstain from fornication: deal honorably with your wives. 2. Pursue your business as holy men, not with covetous greed as the heathen: do not overreach or defraud. A comma should be placed after σκεῦος vesseland κτᾶσθαι procureor acquire, instead of being made dependent on εἰδέναι knowshould begin a new clause. Render, that every one of you treat his own wife honorably. Εἰδέναι isused Hebraistically in the sense of have a care for, regard, as 1 Thessalonians 5:12, “Know them that labor,” etc.: recognize their claim to respect, and hold them in due regard. Comp. Genesis 39:6: Potiphar οὐκ ᾔδει τῶν καθ ' αὑτὸν οὐδὲν “gave himself no concern about anything that he had.” 1 Samuel 2:12: the sons of Eli οὐκ εἰδότες τὸν κύριον “paying no respect to the Lord.” Exodus 1:8: Another King arose ὃς οὐκ ᾔδει τὸν Ἱωσήφ “who did not recognize or regard Joseph”: did not remember his services and the respect in which he had been held. Σκεῦος is sometimes explained as body, for which there is no evidence in N.T. In 2 Corinthians 4:7the sense is metaphorical. Neither in lxx nor Class. does it mean body. In lxx very often of the sacred vessels of worship: sometimes, as in Class., of the accoutrements of war. In N.T. occasionally, both in singular and plural, in the general sense of appliances, furniture, tackling. See Matthew 12:29; Luke 17:31; Acts 27:17; Hebrews 9:21. For the meaning vessel, see Luke 8:16; John 19:20; 2 Corinthians 4:7; Revelation 2:27. Here, metaphorically, for wife; comp. 1 Peter 3:7. It was used for wife in the coarse and literal sense by Rabbinical writers. The admonition aptly follows the charge to abstain from fornication. On the contrary, let each one treat honorably his own wife. The common interpretation is, “as a safeguard against fornication let every one know how to procure his own wife.” It is quite safe to say that such a sentence could never have proceeded from Paul. He never would have offset a charge to abstain from fornication with a counsel to be well informed in the way of obtaining a wife. When he does touch this subject, as he does in 1 Corinthians 7:2, he says, very simply, “to avoid fornication let every man have ( ἐχέτω ) his own wife”; not, know how to get one. Εἰδέναι knowas usually interpreted, is both superfluous and absurd. Besides, the question was not of procuring a wife, but of living honorably and decently with her, paying her the respect which was her right, and therefore avoiding illicit connections. [source]
That he pursue his gain-getting in sanctification and honor [κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ]
As a holy and honorable man. The exhortation now turns to business relations. Κτᾶσθαι cannot mean possess, as A.V. That would require the perfect tense. It means procure, acquire. Often buy, as Acts 17:28; lxx, Genesis 33:19; Genesis 39:1; Genesis 47:19; Genesis 49:30; Joshua 24:33; absolutely, Ezekiel 7:12, Ezekiel 7:13. [source]

Reverse Greek Commentary Search for 1 Thessalonians 4:4

Luke 18:12 Possess [κτῶμαι]
Wrong. The Israelite did not pay tithes of his possessions, but only of his gains - his annual increase. See Genesis 28:22; Deuteronomy 14:22. Besides, the verb, in the present tense, does not mean to possess, but to acquire; the meaning possess being confined to the perfect and pluperfect. Rev., get. Compare Matthew 10:9 (Rev.); Acts 22:28; Luke 21:19 (on which see note); 1 Thessalonians 4:4 (Rev.). [source]
Romans 6:6 The body of sin [τὸ σῶμα τῆς ἁμαρτίας]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER-
-DIVIDER-
In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER-
1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER-
-DIVIDER-
2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER-
-DIVIDER-
3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER-
-DIVIDER-
4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER-
-DIVIDER-
5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER-
-DIVIDER-
It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER-
-DIVIDER-
In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER-
-DIVIDER-
The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]

Romans 1:24 That their bodies should be dishonoured [του ατιμαζεσται τα σωματα αυτων]
Contemplated result expressed by του — tou (genitive article) and the passive infinitive ατιμαζεσται — atimazesthai (from ατιμος — atimos α — a privative and τιμος — timos dishonoured) with the accusative of general reference. Christians had a new sense of dignity for the body (1 Thessalonians 4:4; 1 Corinthians 6:13). Heathenism left its stamp on the bodies of men and women. [source]
Romans 1:24 God gave them up [παρεδωκεν αυτους ο τεος]
First aorist active indicative of παραδιδωμι — paradidōmi old and common verb to hand over (beside, παρα — para) to one‘s power as in Matthew 4:12. These people had already wilfully deserted God who merely left them to their own self-determination and self-destruction, part of the price of man‘s moral freedom. Paul refers to this stage and state of man in Acts 17:30 by “overlooked” The withdrawal of God‘s restraint sent men deeper down. Three times Paul uses παρεδωκεν — paredōken here (Romans 1:24, Romans 1:26, Romans 1:28), not three stages in the giving over, but a repetition of the same withdrawal. The words sound to us like clods on the coffin as God leaves men to work their own wicked will. That their bodies should be dishonoured (του ατιμαζεσται τα σωματα αυτων — tou atimazesthai ta sōmata autōn). Contemplated result expressed by του — tou (genitive article) and the passive infinitive ατιμαζεσται — atimazesthai (from ατιμος — atimos α — a privative and τιμος — timos dishonoured) with the accusative of general reference. Christians had a new sense of dignity for the body (1 Thessalonians 4:4; 1 Corinthians 6:13). Heathenism left its stamp on the bodies of men and women. [source]
1 Thessalonians 5:12 Know [εἰδέναι]
See on 1 Thessalonians 4:4. Recognize them for what they are, and as entitled to respect because of their office. Comp. ἐπιγινώσκετε acknowledge 1 Corinthians 16:18; and ἐγνώσθης takestknowledge, lxx, Romans href="/desk/?q=ro+12:8&sr=1">Romans 12:8. Used of superintendents of households, 1 Timothy 3:4, 1 Timothy 3:5, 1 Corinthians 5:3-5: of the ruling of elders of the church, 1 Timothy 5:17. It does not indicate a particular ecclesiastical office, but is used functionally. The ecclesiastical nomenclature of the Pauline Epistles is unsettled, corresponding with the fact that the primitive church was not a homogeneous body throughout christendom. The primitive Pauline church consisted of a number of separate fraternities which were self-governing. The recognition of those who ministered to the congregations depended on the free choice of their members. See for instance 1 Corinthians 16:15, 1 Corinthians 16:16. The congregation exercised discipline and gave judgment: 1 Timothy 3:12; 2 Corinthians 2:6, 2 Corinthians 2:7; 2 Corinthians 7:11, 2 Corinthians 7:12; Galatians 6:1. [source]
1 Peter 3:7 Vessel [σκεύει]
Compare 1 Thessalonians 4:4. The primary idea of vessel, which is formed from the Latin vasellum, the diminutive of vas, a vase, is that of the receptacle which covers and contains; the case or protecting cover. Hence it is allied, etymologically, with vest, vestment, and wear. It is used in the New Testament (1) in the sense of a cup or dish (Luke 8:16; John 19:29; 2 Timothy 2:20; Revelation 2:27; Revelation 18:12). (2) Of the man, as containing the divine energy, or as a subject of divine mercy or wrath, and hence becoming a divine instrument. Thus Paul is a chosen vessel to bear God's name (Acts 9:15). Vessels of wrath (Romans 9:22); of mercy (Romans 9:23). So of the woman, as God's instrument, along with man, for his service in the family and in society. (3) Collectively, in the plural, of all the implements of any particular economy, as a house, or a ship. Matthew 12:29, goods; Acts 27:17, the tackling orgear of a ship. [source]

What do the individual words in 1 Thessalonians 4:4 mean?

to know each of you [how] the of himself vessel to control in holiness and honor
εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ

εἰδέναι  to  know 
Parse: Verb, Perfect Infinitive Active
Root: οἶδα  
Sense: to see.
ἕκαστον  each 
Parse: Adjective, Accusative Masculine Singular
Root: ἕκαστος  
Sense: each, every.
ὑμῶν  of  you  [how] 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
ἑαυτοῦ  of  himself 
Parse: Reflexive Pronoun, Genitive Masculine 3rd Person Singular
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
σκεῦος  vessel 
Parse: Noun, Accusative Neuter Singular
Root: σκεῦος  
Sense: a vessel.
κτᾶσθαι  to  control 
Parse: Verb, Present Infinitive Middle or Passive
Root: κτάομαι  
Sense: to acquire, get, or procure a thing for one’s self, to possess.
ἁγιασμῷ  holiness 
Parse: Noun, Dative Masculine Singular
Root: ἁγιασμός  
Sense: consecration, purification.
τιμῇ  honor 
Parse: Noun, Dative Feminine Singular
Root: τιμή  
Sense: a valuing by which the price is fixed.