1Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you excel still more. 2For you know what commandments we gave you by the authority of the Lord Jesus. 3For this is the will of God, your sanctification; that is, that you abstain from sexual immorality; 4that each of you know how to possess his own vessel in sanctification and honor, 5not in lustful passion, like the Gentiles who do not know God; 6and that no man transgress and defraud his brother in the matter because the Lord is the avenger in all these things, just as we also told you before and solemnly warned you. 7For God has not called us for the purpose of impurity, but in sanctification. 8So, he who rejects this is not rejecting man but the God who gives His Holy Spirit to you.

      9Now as to the love of the brethren, you have no need for anyone to write to you, for you yourselves are taught by God to love one another; 10for indeed you do practice it toward all the brethren who are in all Macedonia. But we urge you, brethren, to excel still more, 11and to make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you, 12so that you will behave properly toward outsiders and not be in any need.

Those Who Died in Christ

      13But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope. 14For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep. 16For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. 17Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. 18Therefore comfort one another with these words.

Parallel Verses

New American Standard Bible (©1995)
Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you excel still more.

GOD'S WORD® Translation (©1995)
Now then, brothers and sisters, because of the Lord Jesus we ask and encourage you to excel in living a God-pleasing life even more than you already do. Do this the way we taught you.

King James Bible
Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.

Douay-Rheims Bible
For the rest therefore, brethren, we pray and beseech you in the Lord Jesus, that as you have received from us, how you ought to walk, and to please God, so also you would walk, that you may abound the more.

Darby Bible Translation
For the rest, then, brethren, we beg you and exhort you in the Lord Jesus, even as ye have received from us how ye ought to walk and please God, even as ye also do walk, that ye would abound still more.

English Revised Version
Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk,--that ye abound more and more.

Webster's Bible Translation
Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received from us how ye ought to walk and to please God, so ye would abound more and more.

Weymouth New Testament
Moreover, brethren, as you learnt from our lips the lives which you ought to live, and do live, so as to please God, we beg and exhort you in the name of the Lord Jesus to live them more and more truly.

World English Bible
Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more.

Young's Literal Translation
As to the rest, then, brethren, we request you, and call upon you in the Lord Jesus, as ye did receive from us how it behoveth you to walk and to please God, that ye may abound the more,

Cross References

2 Corinthians 5:9 Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him.

2 Corinthians 13:11 Finally, brethren, rejoice, be made complete, be comforted, be like-minded, live in peace; and the God of love and peace will be with you.

Galatians 6:1 Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted.

Ephesians 4:1 Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called,

Philippians 1:9 And this I pray, that your love may abound still more and more in real knowledge and all discernment,

1 Thessalonians 3:12 and may the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you;

1 Thessalonians 4:2 For you know what commandments we gave you by the authority of the Lord Jesus.

1 Thessalonians 4:10 for indeed you do practice it toward all the brethren who are in all Macedonia. But we urge you, brethren, to excel still more,

1 Thessalonians 5:12 But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction,

2 Thessalonians 1:3 We ought always to give thanks to God for you, brethren, as is only fitting, because your faith is greatly enlarged, and the love of each one of you toward one another grows ever greater;

2 Thessalonians 2:1 Now we request you, brethren, with regard to the coming of our Lord Jesus Christ and our gathering together to Him,

2 Thessalonians 3:1 Finally, brethren, pray for us that the word of the Lord will spread rapidly and be glorified, just as it did also with you;

2 Thessalonians 3:12 Now such persons we command and exhort in the Lord Jesus Christ to work in quiet fashion and eat their own bread.

2 Thessalonians 3:13 But as for you, brethren, do not grow weary of doing good.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 4

In this chapter the apostle gives earnest exhortations to abound in holiness, with a caution against uncleanness, enforced with several arguments (v. 1-8). He then mentions the great duties of brotherly love, and quietness with industry in our callings (v. 9-12). And concludes with comforting those who mourned for their relations and friends that died in the Lord (v. 13-18).

Verses 1-8

Here we have,

I. An exhortation to abound in holiness, to abound more and more in that which is good, v. 1, 2. We may observe,

1. The manner in which the exhortation is given-very affectionately. The apostle entreats them as brethren; he calls them so, and loved them as such. Because his love to them was very great, he exhorts them very earnestly: We beseech and exhort you. The apostle was unwilling to take any denial, and therefore repeats his exhortation again and again.

2. The matter of his exhortation-that they would abound more and more in holy walking, or excel in those things that are good, in good works. Their faith was justly famed abroad, and they were already examples to other churches: yet the apostle would have them yet further to excel others, and to make further progress in holiness. Note, (1.) Those who most excel others fall short of perfection. The very best of us should forget those things which are behind, and reach forth unto those things which are before. (2.) It is not enough that we abide in the faith of the gospel, but we must abound in the work of faith. We must not only persevere to the end, but we should grow better, and walk more evenly and closely with God.

3. The arguments with which the apostle enforces his exhortation. (1.) They had been informed of their duty. They knew their Master's will, and could not plead ignorance as an excuse. Now as faith, so knowledge, is dead without practice. They had received of those who had converted them to Christianity, or been taught of them, how they ought to walk. Observe, The design of the gospel is to teach men not only what they should believe, but also how they ought to live; not so much to fill men's minds with notions as to regulate their temper and behaviour. The apostle taught them how to walk, not how to talk. To talk well without living well will never bring us to heaven: for the character of those who are in Christ Jesus is this: They walk not after the flesh, but after the Spirit. (2.) Another argument is that the apostle taught and exhorted them in the name, or by the authority, of the Lord Jesus Christ. He was Christ's minster and ambassador, declaring to them what was the will and command of the Lord Jesus. (3.) Another argument is this. Herein they would please God. Holy walking is most pleasing to the holy God, who is glorious in holiness. This ought to be the aim and ambition of every Christian, to please God and to be accepted of him. We should not be men-pleasers, nor flesh-pleasers, but should walk so as to please God. (4.) The rule according to which they ought to walk and act-the commandments they had given them by the Lord Jesus Christ, which were the commandments of the Lord Jesus Christ himself, because given by authority and direction from him and such as were agreeable to his will. The apostles of our Lord Jesus Christ were only commissioned by him to teach men to observe all things whatsoever he had commanded them, Mt. 28:20. Though they had great authority from Christ, yet that was to teach men what Christ had commanded, not to give forth commandments of their own. They did not act as lords over God's heritage (1 Pt. 5:3), nor should any do so that pretend to be their successors. The apostle could appeal to the Thessalonians, who knew what commandments he gave them, that they were no other than what he had received from the Lord Jesus.

II. A caution against uncleanness, this being a sin directly contrary to sanctification, or that holy walking to which he so earnestly exhorts them. This caution is expressed, and also enforced by many arguments,

1. It is expressed in these words: That you should abstain from fornication (v. 3), by which we are to understand all uncleanness whatsoever, either in a married or unmarried state. Adultery is of course included, though fornication is particularly mentioned. And other sorts of uncleanness are also forbidden, of which it is a shame even to speak, though they are done by too many in secret. All that is contrary to chastity in heart, speech, and behaviour, is contrary to the command of God in the decalogue, and contrary to that holiness which the gospel requires.

2. There are several arguments to enforce this caution. As, (1.) This branch of sanctification in particular is the will of God, v. 3. It is the will of God in general that we should be holy, because he that called us is holy, and because we are chosen unto salvation through the sanctification of the Spirit; and not only does God require holiness in the heart, but also purity in our bodies, and that we should cleanse ourselves from all filthiness both of flesh and spirit, 2 Co. 7:1. Whenever the body is, as it ought to be, devoted to God, and dedicated and set apart for him, it should be kept clean and pure for his service; and, as chastity is one branch of our sanctification, so this is one thing which God commands in his law, and what his grace effects in all true believers. (2.) This will be greatly for our honour: so much is plainly implied, v. 4. Whereas the contrary will be a great dishonour. And his reproach shall not be wiped away, Prov. 6:33. The body is here called the vessel of the soul, which dwells therein (so 1 Sa. 21:5), and it must be kept pure from defiling lusts. Every one should be careful in this matter, as he values his own honour and will not be contemptible on this account, that his inferior appetites and passions gain not the ascendant, tyrannizing over his reason and conscience, and enslaving the superior faculties of his soul. What can be more dishonourable than for a rational soul to be enslaved by bodily affections and brutal appetites? (3.) To indulge the lust of concupiscence is to live and act like heathens? Even as the Gentiles who know not God, v. 5. The Gentiles, and especially the Grecians, were commonly guilty of some sins of uncleanness which were not so evidently forbidden by the light of nature. But they did not know God, nor his mind and will, so well as Christians know, and should know, this his will, namely our sanctification in this branch of it. It is not so much to be wondered at, therefore, if the Gentiles indulge their fleshly appetites and lusts; but Christians should not walk as unconverted Gentiles, in lasciviousness, lusts, excess of wine, revellings, banquetings, etc. (1 Pt. 4:3), because those who are in Christ have crucified the flesh with its affections and lusts. (4.) The sin of uncleanness, especially adultery, is a great piece of injustice that God will be the avenger of; so we may understand those words, That no man go beyond or defraud his brother (v. 6), in any matter-en toµ pragmati, in this matter of which the apostle is speaking in the preceding and following verses, namely, the sin of uncleanness. Some understand these words as a further warning and caution against injustice and oppression, all fraud and deceit in our dealings with men, which are certainly criminal, and contrary to the gospel. And Christians should not impose upon the ignorance and necessity of those they deal with, and so go beyond them, nor should they by equivocations or lying arts defraud them; and although this may be practised by some and lie long undiscovered, and so go unpunished among men, yet the righteous God will render a recompence. But the meaning may rather be to show the injustice and wrong that in many cases are done by the sin of uncleanness. Not only are fornication and other acts of uncleanness sins against his own body who commits them (1 Co. 6:18), not only are they very injurious to the sinner himself both in soul and body, but sometimes they are very injurious, and no less than defrauding, acts of injustice to others, particularly to those who are joined together in the marriage covenant and to their posterity. And, as this sin is of such a heinous nature, so it follows that God will be the avenger of it. Whoremongers and adulterers God will judge, Heb. 13:4. This the apostle had forewarned and testified by his gospel, which, as it contained exceedingly great and precious promises, so also it revealed from heaven the wrath of God against all ungodliness and unrighteousness among men, Rom. 1:18. (5.) The sin of uncleanness is contrary to the nature and design of our Christian calling: For God hath called us not unto uncleanness, but unto holiness, v. 7. The law of God forbids all impurity, and the gospel requires the greatest purity; it calls us from uncleanness unto holiness. (6.) The contempt therefore of God's law and gospel is the contempt of God himself: He that despises despises God, not man only. Some might possibly make light of the precepts of purity and holiness, because they heard them from men like themselves; but the apostle lets them know that they were God's commands, and to violate them was no less than to despise God. He adds, God hath given Christians his Spirit, intimating that all sorts of uncleanness do in an especial manner grieve the Holy Spirit, and will provoke him to withdraw from us; and also the Holy Spirit is given unto us to arm us against these sins, and to help us to mortify these deeds of the body, that we may live, Rom. 8:13.

Calvin's Commentary

1. Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.

1. Ergo quod reliquum est, fratres, rogamus vos et obsecramus in Domino Iesu, quemadmodum accepistis a nobis, quomodo oporteat vos ambulare et placere Deo, ut abundetis magis:

2. For ye know what commandments we gave you by the Lord Jesus.

2. Nostis enim quae praecepta dederimus vobis per Dominum Iesum.

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

3. Haec enim est voluntas Dei, sanctificatio vestra: ut vos abstineatis ab omni scortatione.

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

4. Et sciat unusquisque vestrum suum vas possidere in sanctificatione et honore:

5. Not in the lust of concupiscence, even as the Gentiles which know not God:

5. Non in affectu concupiscentiae, quemadmodum et Gentes, quae non noverunt Deum.

1 Furthermore. This chapter contains various injunctions, by which he trains up the Thessalonians to a holy life, or confirms them in the exercise of it. They had previously learned what was the rule and method of a pious life: he calls this to their remembrance. As, says he, ye have been taught. Lest, however, he should seem to take away from them what he had previously assigned them, he does not simply exhort them to walk in such a manner, but to abound more and more. When, therefore, he urges them to make progress, he intimates that they are already in the way. The sum is this, that they should be more especially careful to make progress in the doctrine which they had received, and this Paul places in contrast with frivolous and vain pursuits, in which we see that a good part of the world very generally busy themselves, so that profitable and holy meditation as to the due regulation of life scarcely obtains a place, even the most inferior. Paul, accordingly, reminds them in what manner they had been instructed, and bids them aim at this with their whole might. Now, there is a law that is here enjoined upon us -- that, forgetting the things that are behind, we always aim at farther progress, (Philippians 3:13) and pastors ought also to make this their endeavor. Now, as to his beseeching, when he might rightfully enjoin -- it is a token of humanity and modesty which pastors ought to imitate, that they may, if possible, allure people to kindness, rather than violently compel them. [566]

3 For this is the will of God. This is doctrine of a general nature, from which, as from a fountain, he immediately deduces special admonitions. When he says that this is the will of God, he means that we have been called by God with this design. "For this end ye are Christians -- this the gospel aims at -- that ye may sanctify yourselves to God." The meaning of the term sanctification we have already explained elsewhere in repeated instances -- that renouncing the world, and clearing ourselves from the pollutions of the flesh, we offer ourselves to God as if in sacrifice, for nothing can with propriety be offered to Him, but what is pure and holy.

That ye abstain. This is one injunction, which he derives from the fountain of which he had immediately before made mention; for nothing is more opposed to holiness than the defilement of fornication, which pollutes the whole man. On this account he assigns the lust of concupiscence to the Gentiles, who know not God. "Where the knowledge of God reigns, lusts must be subdued."

By the lust of concupiscence, he means all base lusts of the flesh, but, at the same time, by this manner of expression, he brands with dishonor all desires that allure us to pleasure and carnal delights, as in Romans 13:14, he bids us have no care for the flesh in respect of the lust thereof. For when men give indulgence to their appetites, there are no bounds to lasciviousness. [567] Hence the only means of maintaining temperance is to bridle all lusts.

As for the expression, that every one of you may know to possess his vessel, some explain it as referring to a wife, [568] as though it had been said, "Let husbands dwell with their wives in all chastity." As, however, he addresses husbands and wives indiscriminately, there can be no doubt that he employs the term vessel to mean body. For every one has his body as a house, as it were, in which he dwells. He would, therefore, have us keep our body pure from all uncleanness.

And honor, that is, honorably, for the man that prostitutes his body to fornication, covers it with infamy and disgrace.

Footnotes:

[566] "Que de les contraindre rudement et d'vne fa?on violente;" -- "Rather than constrain them rudely and in a violent manner."

[567] "Il n'y a mesure ne fin de desbauchement et dissolution;" -- "There is no measure or end of debauchery and wantonness."

[568] "Au regard du mari;" -- "In relation to her husband."

Links

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J. Wilbur Chapman—And Judas Iscariot

Heralds of the Morning
One of the most solemn and yet most glorious truths revealed in the Bible is that of Christ's second coming to complete the great work of redemption. To God's pilgrim people, so long left to sojourn in "the region and shadow of death," a precious, joy-inspiring hope is given in the promise of His appearing, who is "the resurrection and the life," to "bring home again His banished." The doctrine of the second advent is the very keynote of the Sacred Scriptures. From the day when the first pair turned …
Ellen Gould White—The Great Controversy

The Doctrine of the Last Things.
A. THE SECOND COMING OF CHRIST. B. THE RESURRECTION. C. THE JUDGMENT. D. THE DESTINY OF THE WICKED. E. THE REWARD OF THE RIGHTEOUS. THE DOCTRINE OF THE LAST THINGS. Under this caption are treated such doctrines as the Second Coming of Christ, the Resurrection of both the righteous and wicked, the Judgments, Final Awards, and Eternal Destiny. A. THE SECOND COMING OF CHEIST. I. ITS IMPORTANCE. 1. PROMINENCE IN THE SCRIPTURES. 2. THE CHRISTIAN HOPE. 3. THE CHRISTIAN INCENTIVE. 4. THE CHRISTIAN COMFORT. …
Rev. William Evans—The Great Doctrines of the Bible

Effectual Calling
'Them he also called.' Rom 8:80. Q-xxxi: WHAT IS EFFECTUAL CALLING? A: It is a gracious work of the Spirit, whereby he causes us to embrace Christ freely, as he is offered to us in the gospel. In this verse is the golden chain of salvation, made up of four links, of which one is vocation. Them he also called.' Calling is nova creatio, a new creation,' the first resurrection. There is a two-fold call: (1.) An outward call: (2.) An inward call. (1.) An outward call, which is God's offer of grace to …
Thomas Watson—A Body of Divinity

The Epistles of St. Paul
WHEN we pass from primitive Christian preaching to the epistles of St. Paul, we are embarrassed not by the scantiness but by the abundance of our materials. It is not possible to argue that the death of Christ has less than a central, or rather than the central and fundamental place, in the apostle's gospel. But before proceeding to investigate more closely the significance he assigns to it, there are some preliminary considerations to which it is necessary to attend. Attempts have often been made, …
James Denney—The Death of Christ

The Unity of God
Q-5: ARE THERE MORE GODS THAN ONE? A: There is but one only, the living and true God. That there is a God has been proved; and those that will not believe the verity of his essence, shall feel the severity of his wrath. Hear, O Israel, the Lord our God is one Lord.' Deut 6:6. He is the only God.' Deut 4:49. Know therefore this day, and consider it in thy heart, that the Lord he is God in heaven above, and upon the earth beneath, there is none else.' A just God and a Saviour; there is none beside …
Thomas Watson—A Body of Divinity