Chrys C. Caragounis, «Parainesis on 'AGIASMO/S' (1 Th 4: 3-8)», Vol. 15 (2002) 133-151
1 Th 4:3-8 (particulary vv.3-6) is full of exegetical problems. Almost all the leading
concepts of the passage present problems of interpretation: pornei/a, skeuo~j,
u(perbei/nein, pleonekte=in, a)delfo/j. On the basis of the two main interpretations of two of them, namely skeuo~j and a)delfo/j, the author rejects the current explanations of the section and claims for a better understading that takes into account to the parameters of the text, the context, the persons addressed, and the historical significance of the bearing terms. According to the writer, Paul has no concrete case of adulterous behavior in mind, but gives a general apostolic exhortation and warns the members of this church (men and women alike) against the dangers of such a behavior.
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PARAINESIS ON ‘AΓIAΣMO´Σ
(1 Th 4: 3-8)
CHRYS C. CARAGOUNIS
1 Th 4:3-8 (particulary vv.3-6) is full of exegetical problems. Almost
all the leading concepts of the passage present problems of interpretation:
ϖοÏνεία, σκεῦος, κτᾶσθαι, ὑϖεÏβαίνειν, ϖλεονεκτεῖν, ἀδελϕός. On the
basis of the two main interpretations of two of them, namely σκεῦος and
ἀδελϕός, the author rejects the current explanations of the section and
claims for a better understading that takes into account to the parameters of
the text, the context, the persons addressed, and the historical significance
of the bearing terms. According to the writer, Paul has no concrete case
of adulterous behavior in mind, but gives a general apostolic exhortation
and warns the members of this church (men and women alike) against the
dangers of such a behavior.
I. The problem
1 Th 4:3-8, esp. its nucleus vv. 3-6, is one of those few NT texts that
have hitherto defied final certainty in interpretation. Almost all of the
basic words of our text constitute problems of interpretation: ποÏνεία,
σκεῦος, κτᾶσθαι, ὑπεÏβαίνειν, πλεονεκτεῖν, ἀδελφός. Particularly two of
these terms, σκεῦος and ἀδελφός have caused the greatest of difficulties.
With regards to σκεῦος two interpretations have commanded the
field. (a) σκεῦος, which normally means ‘vessel’, ‘utensil’, ‘furniture’1,
here refers to the body (as the dwelling of the Holy Spirit).2 This inter-
pretation has been advocated by inter alios Tertullian,3 Chrysostom4,
Theodoret5, Calvin6, Grotius,7 Schlatter8, Milligan9, Rigaux10, Dibelius11,
I.e. Mt 12:29; Mk 3:27; 11:16; Lk 8;16; 17:31; Jn 19:29; Acts 10:11, 16; 11:5; Rm 9:21; 2
1
Tim 2:20, 21; Heb 9:21; Rev 2:27; 18:12 have the sense of vessel, container, etc. Acts 27:17 sail?
gear? anchor?
Another instance is 2 Cor 4:7.
2
According to Alford, Greek New Testament, III, 268.
3
Joannes Chrysostomus, Ὑπό�νημα εἰς τὴν Ï€Ïὸς Θεσσαλονικεῖς á¼Î»Î»Î·Î½ÎµÏ‚ ΠατέÏες
4
τῆς Ἐκκλησίας, Vol. 22, Θεσσαλονίκη 1983, 452-4, ad loc.
Τheodoretus, ἘÏμηνεία τῆς Ï€Ïὸς Θεσσαλονικεῖς Ἐπιστολῆς, TLG citing Migne,
5
Patrologia Graeca, Vol. 82, ad loc.
Calvin, J., The Epistles of Paul to the Romans and to the Thessalonians, Tr. R. Mac-
6
kenzie, Grand Rapids 1995, 358-360.
According to Alford, Greek New Testament, III, 268.
7
FilologÃa Neotestamentaria - Vol. XV - 2002, pp. 133-151
Facultad de FilosofÃa y Letras - Universidad de Córdoba (España)