Expositor's Bible Commentary Commentary 1 Thessalonians 4

Paul now urges the Thessalonians on to greater spiritual attainments outlined in 3:10–13. His exhortations, introduced by “finally,” are logically based on more than 3:10–13. The drastic change to a new line of thought implies that all of chs. 2–3 are in view. “Finally” also shows that the series of admonitions launched here will be the final part of the letter. With Paul a final word may be brief (2 Corinthians 13:11; 2 Timothy 4:8) or extended (2 Thessalonians 3:1). “Brothers” again shows his tenderness in approaching delicate subjects.

The nature of Paul’s appeal is conveyed in “ask” (GK 2263) and “urge” (GK 4151). The former word is a gentle, friendly request and the latter an authoritative apostolic plea—more than a request, but less than a command. The words “in the Lord Jesus” form the context of the exhortations that are to follow.

The Thessalonians had already been given instruction about how they must “live in order to please God.” Paul again views the Christian life as a “walk” (GK 4344). He might have immediately requested compliance with earlier instruction, but he first interrupts himself, lest he appear to be condemnatory. He gives credit where it is due, in this case recognizing the substantial progress that the Thessalonian Christians have already made (similarly 1:3, 6–10; 3:6, 8). Yet the realization of the ultimate goal of pleasing God and receiving his commendation entailed continual improvement (cf. 3:12; 4:10).

So Paul stimulates his converts’ memory of what he and his companions had told them. He characterizes their previous ministry as a delivering of “instructions” (or “commands”; GK 4132). These were binding because they were given “by the authority of the Lord Jesus.”

Christian holiness requires total abstinence from “sexual immorality” (GK 4518). This word requires a broad definition as including all types of sexual sins between male and female. A year or two earlier a Christian council in Jerusalem had ruled decisively on a related issue affecting Gentile Christians (cf. Acts 15:20). It is not clear whether the Thessalonians were guilty of such immorality, so common among the pagans (v.5). Though Paul may have had in mind the temptation to indulge in it, his strong words probably imply some overt transgressions. Pagan moral corruption looked upon fornication either indifferently or favorably. That the Thessalonians slipped into it after their conversion would not have been strange. While Paul had congratulated them on their faith (cf. 1:3), this does not mean that there was no occasional misbehavior, even this kind, within the church (cf. 1 Corinthians 1:4–9; 5:1–5; 6:12–20).

The positive side of holiness requires one to “learn to control his own body” (or “learn to live with his own wife”; cf. NIV note). The choice between these two options surrounds the word “body” (lit., “vessel”; GK 5007). It is highly probable that this word does mean “wife” (cf. 1 Peter 3:7 for a somewhat parallel use). If so, the word translated “control” (GK 3227) means “acquire” or even “keep on acquiring” (i.e., “live with” in the sense of cultivating a wife’s favor; cf. 1 Corinthians 7:2–5). A wholesome marriage was thus Paul’s antidote for “sexual immorality.” “Holy and honorable” describes the way to maintain the right kind of marriage, holiness being due God (4:3; cf. 3:13) and honor due the wife.

Those “who do not know God” (i.e., the “heathen” Gentiles; cf. Galatians 4:8; 2 Thessalonians 1:8; Jeremiah 10:25) know nothing of such holy and honorable behavior based on the law of Moses and the commands of Christ. Their guiding principle is “passionate lust.” Once removed from that realm into the church of God (cf. 1 Corinthians 10:32), believers are obligated to maintain much higher standards.