This purpose of this paper is to examine how 1 Thessalonians 4 spreads the message of encouragement through Paul’s message to the Thessalonians. This will be accomplished through a verse by verse exegesis of the passage as well as a interpretation of the passage and how it has impacted my life.

If you had to sum up 1 Thessalonians 4 in twenty-two words, these words found in a study bible header would be it: “The Saints are told to be holy, sanctify themselves, and love one another—The Lord will come, and the dead will rise.” ¹  Clear, concise and to the point, it touches on all the major themes of the chapter.

The book of 1 Thessalonians was written by Paul as a letter to the church of Thessalonica. Scholars estimate the book was written between A.D. 49-51, near the end of Paul’s second missionary journey. Major themes in the book of 1 Thessalonians include Jesus’ second coming, hope, and encouraging Christian’s to live holy and blameless lives in anticipation of Jesus’ return.²

According to Acts 17, Paul preached at a synagogue in Thessalonica for three Sabbaths, working to convert the people of the city. After his preaching, Acts 17:4 tells us, “And some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women.”³ From this passage, it can be assumed the church at Thessalonica was comprised of some Jewish believers, but the majority of the church was made up of Gentiles.

Due to Paul having to leave Thessalonica abruptly due to persecution (Acts 17:5). According to Acts 17, an angry mob was upset by Paul’s preaching and the subsequent conversions, so they assembled an angry mob that came after them. Paul fled to Berea to escape the mob, leaving the Thessalonian church new in their faith and unprepared for persecution. Paul sent Timothy back to Thessalonica to check on the church. After reporting back that the church was struggling, Paul wrote a letter to encourage them in their struggles and to give instruction for living as Christians.⁴

Paul starts out 1 Thessalonians 4 with “Finally, then, brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God, just as you are doing, that you do so more and more.” ⁵

This first verse includes a gentle exhortation to the Christians in Thessalonica. Paul is encouraging Christians to grow in their faith, specifically in the area of holiness, reminding Christians that walking with God pleases Him, and so Christians should continue to walk with God on a daily basis, as this is key to the Christian faith.

In John Gill’s exposition of the Bible, he points out that Paul is talking about the Thessalonians Christian walk, and how it is different than how they lived before.

Their external walk is not as it was before conversion, according to the course of this world, or as other Gentiles walk, but in a holy religious life and conversation; and this requires spiritual life, strength and direction from Christ; for neither dead men, nor, if alive, yet weak, can walk; nor is it in a spiritual man, that walketh to direct his steps; and such a walk also denotes continuance, in well doing, and a progression or going on in it, and supposes ways to walk in.⁶

Observations that can be made of this passage are that Paul is addressing the Thessalonian church very affectionately, and not harshly. He calls them brothers. He cares about their faith.² Because Paul cares for the people, he wants to see them continue to grow in their faith. As Matthew Henry writes in his commentary, “Here we have, an exhortation to abound in holiness, to abound more and more in that which is good.” ⁷ Through this Paul is reminding Christians that their walk is a relationship with Christ and that faith coincides with doing good things. Doing good things takes work. It’s a daily discipline to walk with God, not just something that you do when you feel like it.

The Thessalonians were new in their faith. They needed to be taught how Christians needed to live in order to set themselves apart from the Jews and other religions at the time. Their conversions were public, and all eyes were on them.⁸

However, as Paul shows in verse 2 of 1 Thessalonians 4, they were already informed how to live, as he states “For you know what instructions we gave you through the Lord Jesus.” ⁹ Through this statement Paul implies that the Christians have already been given instructions and they know what to do. There were instructions given through Christ, including “ordinances of the Gospel, baptism, the Lord’s supper and all such as relate to the worship and service of God, to the discipline of Christ’s house.” ¹⁰ Now their job is to live out those instructions and their faith, not let it just settle in their minds. Now is the time to act on what they’ve been given and what they learned from Christ’s time on Earth. They are to live out their faith “by the Lord Jesus,” which gave the Thessalonians authority and motive in their actions. They weren’t just living a Christian life in their own power, their resolve was strengthened knowing the Lord Jesus was behind them. They were commissioned by Christ, and are not just directed to serve Christ, they are now obligated to serve Christ.

In verse three, Paul explains his reason for them to live out their faith: Their sanctification. As he says in verse 3, “For this is the will of God, your sanctification.” Sanctification, by definition, “means to be holy, or to be “set apart.” ¹¹

Christians set themselves to set themselves apart just by their decision to follow Christ daily. But Paul, in this passage is also encouraging believers to set themselves apart through service and to committing their lives for God’s use.¹² However, John Gill points out that sanctification can be internal, in a person’s heart, and external, shown in a person’s actions. Internal sanctification, Gill says, leads to changing a person’s actions and ultimately, their external sanctification.

“Sanctification” is internal or external. Internal sanctification is the work of the Spirit of God, and is a principle of spiritual life in the soul, a divine and spiritual light in the understanding, a flexion of the will to the will of God, and a settlement of the affections on divine things, and is an implantation of every grace in the heart. External sanctification arises from this, and lies in holiness of life and conversation …” ¹³

Paul continues to encourage people to show their internal sanctification externally, but giving examples of how to set themselves apart. Paul, it seems, is trying to teach the Thessalonians that simply having faith internally was just not enough. They needed to live abundantly in their faith, seeking out God through Christ until it changed their lives. Paul calls the people specifically to“abstain from sexual immorality;” In this passage, sexual immorality comes from the Greek porneia, which is a broad word referring to any sexual relationship outside of the marriage covenant.¹⁴ Why was sexual immorality called out specifically? Among the Greeks, sexual sin was common among the Gentiles.¹⁵ In order to set themselves apart from the culture, Paul urged “that each one of you know how to control his own body.” By abstaining from sexual sin, and controlling their bodies, they would show their external sanctification.

In James Gray’s commentary, he says the fact that sexual sin was so ingrained in their religious practice, it affected their view of sanctification.

“Paganism, out of which they came, knew not the meaning of “sin,” and as for “fornication” it may be said to have been part of their religion, just as the grossest licentiousness is now connected with certain forms of heathen worship. Under these circumstances these young Christians may have been slow to apprehend their duty in the premises and the real meaning of “sanctification.” ¹⁶

Abstaining from sexual immorality was especially important for the Gentiles, as prostitution was prevalent in their religious practice.

“In contrast to the Jews who had the Law, these Gentiles had come out of gross idolatry, which had little or no restraint on their moral character, especially in matters of sex. In fact, prostitution was very prominent part of their religious life since the worship of the so called gods involved the use of temple prostitutes.” ¹⁷

Paul emphasized holiness and honor in order to set themselves apart from the Gentiles “who do not know God” This is a strong message for setting ourselves apart from the culture we are in. Not necessarily hiding away, but the emphasis is on living differently. Paul wanted people outside of the church at Thessalonica to see that the Christians not only believed in God, but that their faith changed their lives significantly. The old way they were living was gone. The new way was different. It was holy. And they were living out their internal sanctification.

Paul goes on to instruct the Thessalonians “that no one transgress and wrong his brother in this matter.” This instruction can be interpreted two ways. Some may say since Thessalonica was a busy business center, that this is referring to being honorable in business practices – that they should treat each other with respect.

Matthew Henry in his commentary explains this view as “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.” ¹⁸

While this is a valid interpretation given the demographics and location of the city, most commentaries agree that “in this matter” refers to engaging in sexual acts with their brother. While the word “brother” in most of Paul’s epistles refers to a fellow Christian, he uses it differently here. “Brother” in this context is a broader view, inclusive of all people they interact with, male and female, Christian and non-Christian.

Paul’s reasoning for this instruction is “because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you.” Believers were warned of the serious consequences of their actions. God’s judgment awaits those who partake in indulging their sexual desires. As Matthew Henry writes, “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 .” ¹⁹As in earlier verses, Paul continues to talk about the changes that should follow true repentance. If sin continues and they don’t repent and start living a holy life, they risk an eternity separated from God. This speaks to the high standard God holds for believers. Paul continues to convey God’s character and expectations of believers. As Paul writes in the next verse, “For God has not called us for impurity, but in holiness.”

In G.K. Beale’s commentary, he points out that the judgement God will pour out is not for genuine believers. Instead, he this is talking about those who claim to believe “who do not break off from their former pagan ways of living.” Those group of believers, who claim to be Christian, but don’t live a Christian lifestyle, should “not be given assurance that their faith is genuine.” ²⁰

It seems Paul can’t emphasize aspiring to a holy life enough. The word “impurity” in this verse is from the Greek akatharsia, which means “uncleanness, filthiness, impurity.” Due to its association with the word “refuse” referring to the contents of graves, it became associated with sexual sins.²¹ A life filled with uncleanness, filthiness and impurity goes against the very character of God. In contrast to living a life of impurity, the calling of a Christian “is a holy calling, principles of grace and holiness are wrought in their souls, when they are called; and the end of their calling is to live soberly, righteously, and godly, and then, and then only, do they walk worthy of that calling wherewith they are called, and of God who has, by his grace, called them to his kingdom and glory.” ²²

Paul goes on to write, “Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you.” Paul makes it clear why people should heed his instructions in passage. To reject holy living isn’t just rejecting earthly standards of living, or the words of Paul, it’s ultimately rejecting God and His commandments. At the end of this verse, Paul gives the key to living a Christian life – the Holy Spirit. God gives his Holy Spirit to us. It is only through the Holy Spirit Christians are enabled to live a holy life, and to be set apart.

“Lest anyone feel that God is asking more than is reasonable of weak mortals, Paul concluded this exhortation with a reminder that God has also given believers His indwelling Spirit. This Person of the Trinity is so characterized by holiness that He is called the Holy Spirit. The indwelling Holy Spirit has power enough to enable any Christian to learn how to control his own body, even in a pagan, immoral climate. The exhortation is to avoid sexual immorality; the enablement comes from the Holy Spirit.” ²³

One thing the people of Thessalonica did not need to learn was how to love each other. As Paul writes, “Now concerning brotherly love you have no need for anyone to write to you, for you yourselves have been taught by God to love one another.” ²⁴Brotherly love is another way to show the sanctification taking place in the Thessalonian church’s lives, as it showed love to all mankind as Christ loved them. As R.C. Sproul writes, “Paul really does not need to write to the Thessalonians about love. They were taught by God to love each other. Their growth in love is attributable to the sanctifying power of the Spirit.” ²⁵

While some may conclude that the reason Paul felt like he didn’t need to address brotherly love in depth was that they were already practicing it. Matthew Henry contends Paul was giving high praise to the Thessalonian Christians, “The exhortation is introduced, not with a compliment, but with a commendation, because they were remarkable in the exercise of it, which made it less needful that he should write to them about it. Thus by his good opinion of them he insinuated himself into their affections, and so made way for his exhortation to them.” ²⁶ However, as John Gills writes, brotherly love was a natural outflowing the internal sanctification.

“But by the Spirit of God internally in regeneration, who, according to the tenor of the new covenant, writes this law of love, and of Christ, upon the heart; and this being written upon the hearts of the Thessalonians, by the finger of the Spirit of God, whereby they were dearly directed, and powerfully taught to exercise this grace, and discharge this duty, and under the influence of the same spirit did exercise it, it was unnecessary for the apostle to write about it, and press them to it.” ²⁷

Paul encourages the believers because of the love they were already showing to their brothers in Macedonia, “for that indeed is what you are doing to all the brothers throughout Macedonia.” ²⁸ Word of the Thessalonian believers’ actions of love was reaching out to the entire country. They were reaching outside their city, their society. They were loving people who were different from them. And people were taking notice. They were putting their faith into action, and Paul was encouraging them to continue. This was one part of faith where they were succeeding.

He wanted to affirm them in the actions they were already taking, and he wanted to encourage them to continue, as he writes in verse 10, “But we urge you, brothers, to do this more and more,” While Paul feels like the Thessalonian Christians knew how to love, his also is saying there can never be too much showing brotherly love to their neighbors. As Christians their love should grow, and as a result, they should want to continue to do more for their communities, to expand their ministries, and to keep on loving one another. This verse is an exhortation to pray and labor for more love in their lives, striving again for perfection in their earthly lives until the very end.²⁹ Paul says, don’t let up, keep their ministry foot on the gas pedal and go full speed until their earthly lives end, or Christ returns, whatever comes first.

This point leads into the next exhortation Paul wanted to share with his people: Don’t quit your day job! In verse 11, Paul writes, “and to aspire to live quietly, and to mind your own affairs, and to work with your hands, as we instructed you.” Some people, in looking forward to Christ’s return to earth, had quit working.³⁰ Due to their laziness, and lack of providing for themselves, they had created a hardship within their community.

Paul says that the Thessalonian Christians needed to “aspire to live quietly.” The Greek word used in this context. The word aspire in this verse means “the attempt to garner civic honor and recognition through outward displays of generosity by the wealthy.” ³¹

Although, the Thessalonians were familiar with aspiring to goals, they were used to their honor and recognition coming through asserting themselves or obvious shows of personal greatness.³² However, in this verse, Paul contradicts that belief. Instead of aspiring through their own works, their aspiration should come through humility, being industrious in their work, and behaving beyond reproach.³³ This way of living is in complete opposition to how they were used to living. Talk about a shift in the way they looked at the world and interacted within it.

There are many views as to why the Thessalonians had quit working. One view is that the Thessalonians were looking forward to Christ’s second coming. Whether they thought Christ had already returned and they were already living in the earth Christ had promised to redeem, or they thought Christ’s return was imminent, they had gross misunderstandings of Christ’s return. Because they did not understand Christ’s return, they had stopped working. Their lack of work was causing issues within the community.

Other views include that they stopped working because they were focusing on preaching the Gospel and neglecting their duty to take care of themselves. While, “the churches in Macedonia were known for their evangelistic zeal, it remains unclear whether the idle in Thessalonica were necessarily using their free time for evangelistic labors.” ³⁴

Yet another explanation is that the Thessalonian manual laborers were simply out of work. People can be unemployed for many reasons, including laziness, persecution, or the economy.³⁵ While there is no consensus of exactly why the Thessalonians stopped working. The passage does not state one specific reason. It just states that they did. The one thing we do know for certain is that they were becoming a burden upon their Christian brothers and sisters. Paul encourages the Thessalonians to seek work, “so that you may walk properly before outsiders and be dependent on no one.” Paul did not want their lack of work to be a barrier that kept people from pursuing salvation in Christ.

In verse 13 of 1 Thessalonians 4, Paul enters into a section of verses he hopes will correct the Thessalonian church’s view of eschatology. First he addresses those who have already passed, or as he refers to them, who are “asleep.” Referring to the dead as asleep “was a standard metaphor for death among pagans as well as Jews and Christians.” ³⁶ Because it is used in both cultures, however, it does not indicate if the the person who died is a Christian or a non-Christian. They are simply asleep. He writes, “But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope.”

Paul wants to comfort the Thessalonian believers about what has become of the believers who have passed by assuring them that unlike unbelievers who have passed, they have the hope that they will see their loved ones again. They, too, will be resurrected in the second coming of Christ. Christians are blessed by having hope in Christ. “Christ’s resurrection affords Christians a deeply seated hope and assurance of never-ending fellowship with Him.” ³⁷ Grief, while still hard and challenging in the life of a believer, is softened by hope in the life of a believer.

Paul touches on grieving because it was a stark contrast to the pagans who worshipped in the same city at that time.

“There were some exceptions, the typical pagan attitude to death was that “hopes are for the living, but the ones who die are without hope” (Theocritus, Idyll 4.42). In this cultural context, hope in the face of death will enhance the witness of the Christian community.” ³⁸

Here, Paul is once again emphasizing Christians living out their faith counter to the culture. While culture says death is hopeless, Christians grieve with an expectation and hope that they will see their loved ones and friends again. Even today, Christians regard funerals for believers has celebrations.

Paul continues in his talk about those believers who have died and delves into verses that scholars view today as valuable to shaping eschatology. As Paul writes in verse 14, “For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.”

While not only working to clarify their views on eschatological matters, Paul gives a clear reason why Christians should have hope after death.

Why should anyone have hope in reaction to death? The reason is that Jesus’ resurrection has launched the final resurrection of all saints. The main reason (gar) saints must maintain hope is because we believe that Jesus died and rose again (4: 14). The Greek text has “for if we believe that Jesus died and rose again, then, in the same manner [houtos, NIV “so”], God will bring the ones having fallen asleep through [NIV “in”] Jesus with him. ” The inevitable result of believing that Jesus died and rose is the belief that God will raise and bring with Jesus those who have fallen asleep in him (a first-class conditional sentence in Greek in which, assuming for the sake of argument the reality of the first clause, the truth of the second clause necessarily follows).³⁹

There are two views on what “God will bring with him,” means. For centuries, Christians have debated the second coming of Christ, and picked about passages that speak of it. Who God will bring with him is just one of those questions people where believers and scholars have differing views. Some believe the reason Paul is addressing Christ’s second coming is because Thessalonian believers had misunderstood what was being taught. As mentioned before, some Thessalonian believers did not believe Christ would come again, because they believed Christ’s death and return were one event. “Paul is clarifying that the prophesied resurrection is fulfilled not in one event but in two: Jesus rose again (4:14), and he will return to raise the believing dead and translate the living (4:14-17).” ⁴⁰

In verse 15, Paul once again is working to clear up misunderstandings about the second coming of Christ when he writes, “For this we declare to you by a word from the Lord,^[d] that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep.” ⁴¹ The Thessalonian Christians believed in more misconceptions, one being that those who are living on earth at the time of the second coming were more blessed than the saints who had passed away prior to Christ’s second coming.⁴² Paul sets the record straight, however, in verse 15. As Matthew Henry says “Paul to the contrary assures the Thessalonians that both groups will be on equal footing (1 Cor. 15:52), that both will enter the fullness of the kingdom together.” ⁴³

In this verse Paul introduces a new idea in eschatological terms, which is the rapture. Paul writes in verse 16, “For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first.” Paul paints a picture of a mass, sudden removal of Christians from the earth, rising to meet Christ at the sound of a trumpet. G.K. Beale says this about the passage:

“The concept of removal is defined here in spatial terminology as “snatched away” or “caught up” (harpazein, 1 Thess 4:17 ). The Latin equivalent, rapere, has given birth to English theories of “rapture.” Dispensationalist interpreters of the past century sought to program this motif of Thessalonians into their understanding of Revelation. But since there was no precise literal equivalent of the idea in Revelation, they inserted it between chapters 3 and 4 of that book. Whatever view one takes of a rapture, it is important to recognize that Paul’s intended purpose here is the comforting of believers in the midst of loss (4:18) with the fact that both dead and living Christians will be safe with Jesus forever.” ⁴⁴

Not only does Paul tell us that Christians will rise to meet Christ, he also gives us an order in which they will be raised. There are many differing views on when exactly the rapture will take, or if it really will take place. While eschatology has been studied in-depth on this passage, it should be noted that while Paul was inspired in this text, “The point of his argument is to assure the Thessalonians not to worry about the dead. They are secure in God’s hand.” ⁴⁵

What Christians can glean for sure from this passage is that Christ’s return will be a public affair. People will take notice of what’s going on. Paul is trying hard to describe the second coming of Christ in this passage, however, it is nearly impossible to picture exactly what Christ’s return will look like. Eschatology has been studied by many scholars, yet we can’t fathom how exactly will all the believers in the entire world will see Christ’s return at the same time? Or wrap our brains around what exactly having a resurrected body will look like. But Paul describes it as a glorious event in verse 17, “Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.”

Like a man and woman desperately in love, running across an open field, we’re going to meet the Lord, is how some people portray believers rising to meet Christ in the sky. However, G.K. Beals says that the rising to meet Christ is more of a figurative picture. “Likewise, the resurrection of the dead (1 Thess 4: 16) should not be conceived as a physical rising upward from the grave but a transformation of an old-world body into a new creational body that can inhabit the dimension of the new world in Christ’s and God’s presence.” ⁴⁶ No matter how it happens, or when it happens, one thing is for sure: It is exciting to believers everywhere to know that when Christ returns believers in Christ will “always be with the Lord.” As Beale write, “The last phrase of 4: 17, so we will be with the Lord forever, is the ultimate goal of God’s work of resurrection in 4: 14-17 and is thus the main point of these verses. Being with the Lord forever is the main support for not grieving over death and having hope in 4:13. Christ’s resurrection leads to our resurrection, which results in being with the Lord forever.”

And so Paul goes on to close out this section of verses with an exhortation. In the final verse (v. 18) of the chapter, Paul tells the Thessalonians to share with others about the letter, and “Therefore encourage one another with these words.” Paul wanted the Thessalonians to share his letter to them, and to encourage one another in their faith.

While there is a lot in this chapter, the epistles of Thessalonians are often overlooked in the larger canon of the Bible. However, as found in the Baker’s Evangelical Dictionary of Biblical Theology, the two Thessalonian letters “provide important insight into the mind and heart of Paul.” ⁴⁷

While some may view 1 and 2 Thessalonians as important because of the eschatological information within them, Baker’s view is that “Paul’s concern in both epistles then is not in programming the coming of the Lord but in assuring Christians of their ultimate relationship with God and that God is in control of history, not the forces of evil and persecution.” ⁴⁸

As a whole, Paul’s epistles were written to exhort and encourage believers as they live out their faith. 1Thessalonians plays an important role in the canon, addressing how Christians should live in community. Baker explains

“These letters are significant because they may be the earliest preserved documents of the New Testament, having been written shortly after a.d. 50. Their significance, however, has often been lost because the major concern of many Christian theologians has been issues of soteriology (salvation) and because some other interpreters have sought to use these letters along with Daniel and Revelation to build schemes for predicting the end of time. But a careful reading of these letters will provide a greater spectrum, including insights into how the apostle sought to deal with the crucial issues of early community life on the basis of believers’ transformation in Christ.” ⁴⁹

1 Thessalonians 4 as a chapter is convicting to my spirit. While I enjoyed studying the eschatology, it was in verses 1-12 that were heavy on my heart. In these verses, we are given instruction for how to walk with Christ – to be sexually pure, to love other believers, and to keep working hard. Throughout the chapter Paul digs into what living a holy life looks like for Christians. Paul didn’t just want the Thessalonians to be Christians by name only, but to be authentic Christians. No hypocrisy, no actions with improper motives. He wanted genuineness and enthusiasm for pleasing God to exude from their actions. As Baker writes, “The spread of the gospel for Paul was directly linked to the authenticity of Christians.” ⁵⁰

As I read this passage, I couldn’t help but think of how much I might be holding back from my daily walk with Christ. Do I exude a genuine faith to others? Is my hypocrisy keeping others from knowing Christ and trusting in Him for their salvation? That’s a sobering thought.

The key to living genuinely, as I have studied this passage, is to live a holy life. If you’re abstaining from sin, you are relying on God for strength to keep you on the right path.

Notes

1 Thessalonians. Accessed May 18, 2017. https://www.lds.org/scriptures/nt/1-thes?lang=eng.

2 “Introduction to 1 Thessalonians.” ESV Bible. 2001. Accessed May 09, 2017. https://www.esv.org/resources/esv-global-study-bible/introduction-to-1-thessalonians/.

3 “BibleGateway,” Acts 17:4 ESV – – Bible Gateway, 1, accessed May 18, 2017, https://www.biblegateway.com/passage/?search=Acts%2B17%3A4&version=ESV.

4 “BibleGateway,” Acts 17 ESV – – Bible Gateway, 1, accessed May 18, 2017, https://www.biblegateway.com/passage/?search=Acts%2B17&version=ESV.

5 “BibleGateway,” 1 Thessalonians 4 ESV – – Bible Gateway, 1, accessed May 18, 2017, https://www.biblegateway.com/passage/?search=1%2BThessalonians%2B4%3A1&version=ESV.

6 “1 Thessalonians 4 Commentary – John Gill’s Exposition of the Bible,” Bible Study Tools, 1, accessed May 16, 2017, http://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/1-thessalonians-4/.

7 Henry, Matthew, “1 Thessalonians 4 Commentary – Matthew Henry Commentary on the Whole Bible (Complete),” Bible Study Tools, 1, accessed May 9, 2017, http://www.biblestudytools.com/commentaries/matthew-henry-complete/1-thessalonians/4.html.

8 Ibid, 1

9 “BibleGateway,” 1 Thessalonians 4 ESV – – Bible Gateway, 1, accessed May 18, 2017, https://www.biblegateway.com/passage/?search=1%2BThessalonians%2B4%3A1&version=ESV.

10 Henry, 1

11 “Sanctification Definition and Meaning – Bible Dictionary,” Bible Study Tools, , accessed May 18, 2017, http://www.biblestudytools.com/dictionary/sanctification/.

12 Henry, 1

13 Gill, John, “1 Thessalonians 4 Commentary – John Gill’s Exposition of the Bible.” Bible Study Tools, 1

14 “Strong’s Concordance,” Strong’s Greek: 4202. πορνεία (porneia) — fornication, 1, accessed May 16, 2017, http://biblehub.com/greek/4202.htm.

15 Henry, 1

16 1 Thessalonians 4 James Gray – Concise Bible Commentary, 1

17 Ibid, 1

18 Henry, 1

19 Ibid, 1

20 G. K. Beale, 1-2 Thessalonians (Downers Grove, IL: InterVarsity Press, 2010), 118.

21 Gills, John, 1

22 Henry, 1

23 Gills, John, 1

24 Henry, 1

25 “BibleGateway,” 1 Thessalonians – Reformation Study Bible – Bible Gateway, 1, accessed May 19, 2017, https://www.biblegateway.com/resources/reformation-study-bible/1-Thessalonians.

26 Henry, 1

27 Gills, John, 1

28 Ibid, 1

29 Henry, 1

30 Gills, John, 1

31 “BibleGateway,” 1 Thessalonians – Reformation Study Bible – Bible Gateway, 1, accessed May 19, 2017, https://www.biblegateway.com/resources/reformation-study-bible/1-Thessalonians.

32 Ibid, 1

33 Henry, 1

34 Gills, John, 1

35 Ibid, 1

36 1 Thessalonians 4 James Gray – Concise Bible Commentary, 1

37 Henry, 1

38 “BibleGateway,” 1 Thessalonians – Reformation Study Bible – Bible Gateway, 1, accessed May 19, 2017, https://www.biblegateway.com/resources/reformation-study-bible/1-Thessalonians.

39 G. K. Beale, 135

40 Gills, John, 1

41 Ibid, 1

42 Ibid, 1

43 Henry, 1

44 G.K. Beale, 136

45 Henry, 1

46 G.K. Beale, 140

47 “Thessalonians, First and Second, Theology of – Baker’s Evangelical Dictionary of Biblical Theology Online,” Bible Study Tools, 1, accessed May 19, 2017, http://www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/thessalonians-first-and-second-theology-of.html.

48 Ibid, 1

49 Ibid, 1

50 Ibid, 1

Bibliography

Gray, James, “1 Thessalonians 4 James Gray – Concise Bible Commentary”. Accessed May 15, 2017. http://biblehub.com/commentaries/gray/1_thessalonians/4.htm.

Beale, G. K. 1-2 Thessalonians. Downers Grove, IL: InterVarsity Press, 2010.

“BibleGateway.” 1 Thess 4:17 – Reformation Study Bible – Bible Gateway. Accessed May 16, 2017. https://www.biblegateway.com/resources/reformation-study-bible/1Thess.4.17.

“BibleGateway.” Acts 17:4 ESV – – Bible Gateway. Accessed May 18, 2017. https://www.biblegateway.com/passage/?search=Acts%2B17%3A4&version=ESV.

“BibleGateway.” Acts 17 ESV – – Bible Gateway. Accessed May 18, 2017. https://www.biblegateway.com/passage/?search=Acts%2B17&version=ESV.

“BibleGateway.” 1 Thessalonians 4:1 ESV – – Bible Gateway. Accessed May 18, 2017. https://www.biblegateway.com/passage/?search=1%2BThessalonians%2B4%3A1&version=ESV.

“BibleGateway.” 1 Thessalonians – Reformation Study Bible – Bible Gateway. Accessed May 19, 2017. https://www.biblegateway.com/resources/reformation-study-bible/1-Thessalonians.

Henry, Matthew. “1 Thessalonians 4 Commentary – Matthew Henry Commentary on the Whole Bible (Complete).” Bible Study Tools. Accessed May 9, 2017. http://www.biblestudytools.com/commentaries/matthew-henry-complete/1-thessalonians/4.html.

Gill, John, “1 Thessalonians 4 Commentary – John Gill’s Exposition of the Bible.” Bible Study Tools. Accessed May 16, 2017. http://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/1-thessalonians-4/.

Gray, James, “1 Thessalonians 4 James Gray – Concise Bible Commentary”. Accessed May 15, 2017. http://biblehub.com/commentaries/gray/1_thessalonians/4.htm.

“Sanctification Definition and Meaning – Bible Dictionary.” Bible Study Tools. Accessed May 18, 2017. http://www.biblestudytools.com/dictionary/sanctification/.

“Strong’s Concordance.” Strong’s Greek: 4202. πορνεία (porneia) — fornication. Accessed May 18, 2017. http://biblehub.com/greek/4202.htm.

“The First Epistle of Paul the Apostle to the Thessalonians.” 1 Thessalonians. Accessed May 18, 2017. https://www.lds.org/scriptures/nt/1-thes?lang=eng.

“Thessalonians, First and Second, Theology of – Baker’s Evangelical Dictionary of Biblical Theology Online.” Bible Study Tools. Accessed May 19, 2017. http://www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/thessalonians-first-and-second-theology-of.html.