1 Thessalonians Chapter 4

Confidence in the Coming of Jesus

A. Instructions Regarding Sexual Purity

(1 Thessalonians 4:1–2) The Call to Please God

“Finally then, brethren, we urge and exhort in the Lord Jesus that you should abound more and more, just as you received from us how you ought to walk and to please God; for you know what commandments we gave you through the Lord Jesus.”
—1 Thessalonians 4:1–2 (NKJV)

Paul begins a new section with the word “finally,” not indicating the end of his message, but a shift to practical exhortations. The Greek word loipon conveys a transition, signaling the beginning of a concluding appeal rooted in Christian living.

Paul urges and exhorts the believers “in the Lord Jesus,” showing that his appeal is not merely personal but carries the full weight of apostolic authority in Christ. The Thessalonian believers had already received instruction regarding how they were to walk—that is, how they were to conduct themselves in daily life—and how to live in a manner that pleased God.

The phrase “abound more and more” reveals Paul’s pastoral heart. No matter how much spiritual growth has occurred, there is always room for more. Christian maturity is never static; sanctification is a progressive journey. This pursuit of pleasing God should be unending until glorification.

Paul reminds them that what he taught was not novel or optional—it was authoritative instruction received “through the Lord Jesus.” The term “commandments” here is the Greek word parangelias, used in military contexts to denote authoritative orders handed down from a superior officer. This underscores that Christian moral directives are non-negotiable; they come from Christ, not man.

(1 Thessalonians 4:3–6a) The Will of God: Sanctification and Sexual Purity

“For this is the will of God, your sanctification: that you should abstain from sexual immorality; that each of you should know how to possess his own vessel in sanctification and honor, not in passion of lust, like the Gentiles who do not know God; that no one should take advantage of and defraud his brother in this matter…”
—1 Thessalonians 4:3–6a (NKJV)

Paul now makes plain what the will of God is for every believer: sanctification. The term sanctification (hagiasmos) refers to the process by which believers are progressively conformed to the image of Christ, set apart from sin, and unto holiness.

The first application of this sanctification is a command to “abstain from sexual immorality.” The Greek word used is porneia, a broad term encompassing all forms of sexual sin, including fornication, adultery, and any sexual activity outside the marriage covenant between one man and one woman. In first-century Greco-Roman society, sexual immorality was not only prevalent but normalized. Yet Paul commands a clear distinction: God's people are to reflect His holiness, not the culture’s corruption.

This is not merely a call for behavioral reform but for transformation. Sexual purity is not optional; it is God’s declared will. Hebrews 13:4 affirms, “Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge.”

The next command is that each believer should “know how to possess his own vessel in sanctification and honor.” There is some debate over whether “vessel” refers to one’s own body or one’s wife. In this context, it most likely refers to the body, consistent with similar usage in 2 Corinthians 4:7. The idea is that believers must learn to exercise self-control, stewarding their physical bodies in holiness, not letting them become instruments of impurity.

Paul contrasts this with “passion of lust, like the Gentiles who do not know God.” Those without God act according to their natural impulses because they lack the power and perspective that come from the Holy Spirit. But believers have the Spirit of God within them (Romans 8:9), empowering them to live holy lives. A Christian controlled by lust behaves like an unbeliever and denies the sanctifying work of the Spirit.

Paul then gives a serious warning: “that no one should take advantage of and defraud his brother in this matter.” Sexual sin is not private—it is theft. It robs others of purity, covenant, and dignity. Adultery defrauds the spouse of the offended party. Fornication defrauds future spouses, stealing what was not lawfully given. This is not just a personal failing—it is a violation of God’s order and of the community of believers.

This teaching echoes the spirit of Leviticus 18, where repeated warnings are given about uncovering the nakedness of others. The nakedness of a man or woman belongs exclusively to their spouse. To take what does not belong to you—whether through seduction, pornography, or other immoral practices—is to defraud and violate God's holy standard.

(1 Thessalonians 4:6b–8) Four Reasons for the Call to Sexual Purity

“Because the Lord is the avenger of all such, as we also forewarned you and testified. For God did not call us to uncleanness, but in holiness. Therefore he who rejects this does not reject man, but God, who has also given us His Holy Spirit.”
—1 Thessalonians 4:6b–8 (NKJV)

Paul provides four foundational reasons why believers are to abstain from sexual immorality:

First, because the Lord is the avenger of all such. God does not overlook sexual sin. Even when hidden from human eyes, it is open before God, who will repay. His judgment is just, and He will not allow such violations to remain unaddressed. Hebrews 13:4 declares, “Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge.” The sin of sexual immorality defrauds others, and God Himself will deal with the offense. This serves as a solemn warning: sin in secret does not escape the sight of the righteous Judge.

Second, because God has called us to holiness. Paul reminds the believers that God did not call them to live in impurity, but in sanctification. As stated earlier in verse 3, “For this is the will of God, your sanctification.” To live in willful uncleanness is a direct contradiction to the purpose of our calling in Christ. Holiness is not an optional feature of Christian living—it is the standard. As 1 Peter 1:15–16 says, “But as He who called you is holy, you also be holy in all your conduct, because it is written, ‘Be holy, for I am holy.’”

Third, because rejecting this command is not rejecting man, but God. This instruction is not a matter of personal opinion or cultural tradition; it is divine in origin. Paul makes it clear: to dismiss the call to purity is to dismiss the authority of God Himself. Such rebellion places the sinner in opposition to the Lord, regardless of how they may rationalize or justify their actions. Romans 1:24–25 gives the sobering reminder that when men reject God's truth, He gives them over to their lusts—a terrifying form of judgment.

Fourth, because God has given us His Holy Spirit. The indwelling presence of the Holy Spirit empowers the believer to walk in purity. As Galatians 5:16 commands, “Walk in the Spirit, and you shall not fulfill the lust of the flesh.” The Spirit of God is the agent of sanctification (2 Thessalonians 2:13), and He gives us the strength to overcome temptation. The believer is not left to his own resources; he is supernaturally equipped to live in holiness.

(1 Thessalonians 4:9–10) Living in Love

“But concerning brotherly love you have no need that I should write to you, for you yourselves are taught by God to love one another; and indeed you do so toward all the brethren who are in all Macedonia. But we urge you, brethren, that you increase more and more.”
—1 Thessalonians 4:9–10 (NKJV)

Paul shifts from personal sanctity to relational conduct. Brotherly love (philadelphia) was not lacking in the Thessalonian church. It was evidently active and visible, extending even beyond their city into the broader region of Macedonia. Nevertheless, Paul urges them to continue growing in this grace.

God Himself had taught them to love. This likely refers to the inward instruction of the Holy Spirit and the example of Christ’s love made evident through the apostles’ lives. Romans 5:5 confirms, “Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us.”

Though their love was strong, Paul knew it could still abound more and more. Love is never static. As 1 Peter 1:22 exhorts, “Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart.”

(1 Thessalonians 4:11) Living in Peace and Productivity

“That you also aspire to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you.”
—1 Thessalonians 4:11 (NKJV)

This verse provides a threefold blueprint for Christian living:

1. Aspire to lead a quiet life.
The word “aspire” means to make it your ambition, or to strive eagerly. The goal is not public recognition, but a peaceful, undisturbed life. This contrasts with the world’s obsession with noise, notoriety, and endless stimulation. Believers are called to peace, not chaos. This does not mean passive disengagement, but disciplined focus and contentment. Proverbs 17:1 says, “Better is a dry morsel with quietness, than a house full of feasting with strife.”

2. Mind your own business.
This call to personal responsibility rebukes the tendency to meddle in others’ affairs. While Christians are to bear one another’s burdens (Galatians 6:2), they are not to be busybodies or gossipers. 1 Peter 4:15 warns, “But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters.”

3. Work with your own hands.
Paul dignifies manual labor and reminds them of the previous command he had given. Work is not a curse but a calling. God gave Adam work before the fall (Genesis 2:15). The believer who labors honors the Lord and provides for others. Ephesians 4:28 commands, “Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need.”

This was especially necessary in a context where some believers had misunderstood eschatology and used the expectation of Christ’s return as an excuse for idleness (cf. 2 Thessalonians 3:10–12).

(1 Thessalonians 4:12) Living with Testimony and Sufficiency

“That you may walk properly toward those who are outside, and that you may lack nothing.”
—1 Thessalonians 4:12 (NKJV)

The motivation for this quiet, hardworking life is twofold:

1. To walk properly toward those who are outside.
Believers must maintain a good testimony before the unbelieving world. The phrase “those who are outside” refers to those outside the household of faith. A disordered or lazy life brings reproach to Christ. But a peaceful, diligent life, marked by integrity and love, bears witness to the gospel. Colossians 4:5 urges, “Walk in wisdom toward those who are outside, redeeming the time.”

2. That you may lack nothing.
A productive, self-sustaining life avoids unnecessary dependency. Paul did not teach prosperity, but neither did he tolerate laziness. The goal is sufficiency—having what one needs through diligent labor. 2 Corinthians 9:8 reminds us, “And God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work.”

(1 Thessalonians 4:13–16) Concerning Christians Who Have Died

(1 Thessalonians 4:13) Christians who die are considered “asleep”

“But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope.”
—1 Thessalonians 4:13 (NKJV)

Paul turns to address a pressing pastoral concern in the Thessalonian church: the fate of believers who died before the return of Christ. These young believers had a vibrant hope in Christ’s soon coming, but they were grieving because some of their brethren had passed away before that event. Their question was simple but serious: Would these departed believers miss out on the blessings of Christ’s return?

Paul gently corrects their misunderstanding, assuring them that he does not want them to be uninformed. Ignorance in matters of doctrine always breeds unnecessary grief and confusion. This verse is one of four places in Paul’s epistles where he explicitly says, “I do not want you to be ignorant.” These include God’s plan for Israel (Romans 11:25), spiritual gifts (1 Corinthians 12:1), affliction and suffering (2 Corinthians 1:8), and here, the resurrection and return of Christ.

Paul refers to deceased Christians as those who have “fallen asleep.” This was a common euphemism for death in both Jewish and Greco-Roman literature, but in Scripture, it is used uniquely to describe the death of believers. The term emphasizes rest, not extinction. Early Christians adopted this metaphor with confidence, even naming burial places “cemeteries”—from the Greek koimeterion, meaning “sleeping places.” Yet Scripture never uses the term “sleep” to describe the death of the unbeliever, for there is no peace or rest for them in death.

This metaphor does not support the false doctrine of “soul sleep,” the idea that the souls of believers are unconscious until the resurrection. Scripture is clear: “We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord.” (2 Corinthians 5:8). Also, Philippians 1:23 speaks of departing to “be with Christ, which is far better.” Sleep here refers to the body’s rest, not the soul’s condition.

Paul’s concern is pastoral: “Lest you sorrow as others who have no hope.” Grief is appropriate for Christians, but not hopeless grief. The world grieves with despair; believers grieve with assurance. Our sorrow is real, but it is tempered by the promise of reunion. We do not bury our loved ones in defeat; we lay them down in hope, knowing we will see them again.

(1 Thessalonians 4:14) There is full assurance that the believing dead yet live

“For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus.”
—1 Thessalonians 4:14 (NKJV)

Here Paul provides the theological foundation for Christian hope in death: the death and resurrection of Jesus Christ. This is not speculation; it is rooted in historical fact and apostolic doctrine. As surely as Jesus died and rose again, so also will God bring with Him those who have died in Christ. Our resurrection hope is not a vague idea but anchored in the finished work of Christ.

Notice the distinction in wording: Jesus died, but believers are said to have fallen asleep. Christ bore the full wrath of death. He tasted death in its fullest horror so that, for us, it is merely a sleep. The sting is gone. The grave is a temporary resting place.

The phrase “God will bring with Him those who sleep in Jesus” clarifies that the departed saints are already with Christ spiritually, and they will accompany Him when He returns. This rules out the idea that they are unconscious or left behind. They are with Him now and will come with Him at His appearing. Death does not deprive the believer of participation in the glory of Christ’s return.

(1 Thessalonians 4:15–16) Those who have died in Christ are not at a disadvantage

“For 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 by no means precede those who are asleep. For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first.”
—1 Thessalonians 4:15–16 (NKJV)

Paul now discloses a direct revelation, stating that what follows is not personal opinion or speculative theology but “by the word of the Lord.” Whether this was a specific saying of Jesus or a direct revelation given to Paul is not stated, but the authority is divine. This passage, along with 1 Corinthians 15, forms the clearest biblical teaching on the event commonly known as the rapture—the catching up of believers to meet the Lord.

Paul makes it clear that “we who are alive and remain until the coming of the Lord”—those Christians who are alive at His return—“will by no means precede those who are asleep.” The dead in Christ have not missed out. They will be resurrected first. The living will not gain any advantage over the dead; rather, they will follow after them in this great resurrection event.

The coming of Christ is described in vivid and authoritative terms:

• “The Lord Himself will descend from heaven.” Jesus is not sending an angel or representative. He is coming personally for His bride.

• “With a shout.” This shout is a command, not a whisper—possibly the command to rise, as in John 11:43 when Jesus called Lazarus from the tomb.

• “With the voice of an archangel.” The archangel is likely Michael, the only one so designated in Scripture (Jude 1:9). His voice signifies rank and authority, adding to the majesty of this moment.

• “And with the trumpet of God.” The trumpet signals the assembly of God’s people. In the Old Testament, trumpets summoned the congregation (Numbers 10:2) and marked divine interventions. This is the last trumpet for the church, mentioned again in 1 Corinthians 15:52: “In a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed.”

These are not mystical or symbolic statements. They describe an actual, future event that will be seen and heard. While the world may not fully comprehend what is happening, it will not be silent. The rapture is a public, victorious return of the Lord for His people.

Paul concludes with the promise that “the dead in Christ will rise first.” Those who trusted Christ in life and passed into death will experience bodily resurrection before the living are transformed. The graves will be emptied; the saints glorified. As Job declared, “And after my skin is destroyed, this I know, that in my flesh I shall see God.” (Job 19:26)

(1 Thessalonians 4:17) Jesus Comes to Meet His Church

“Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.”
—1 Thessalonians 4:17 (NKJV)

Paul continues his glorious description of Christ’s return, focusing now on those believers who are alive at the time of this event. After the resurrection of the dead in Christ, those who are “alive and remain” will not be left behind or separated—they too will be “caught up together with them.” This event is not symbolic or figurative but is plainly described in literal terms: the living and the resurrected saints will be physically caught up to meet Jesus.

The phrase “shall be caught up” is translated from a Greek word that means to seize, to snatch away suddenly, or to take by force. The idea conveys a swift, irresistible act. The Latin Vulgate translated this word as rapiemur, from which we derive the English word rapture. Though the word “rapture” does not appear in the English Bible, the concept is undeniably rooted in the text.

This verse is the foundational passage for the New Testament doctrine of the rapture—the moment when Christ gathers His Church to Himself in the air. This is not Christ's return to earth in judgment, but His coming for His Church, distinct from His later return with His Church in power and glory at the end of the tribulation period.

Paul uses plain and unambiguous language: “to meet the Lord in the air.” The meeting takes place in the clouds, not on the earth, underscoring that this is a separate event from the Second Coming to earth described in Revelation 19. The Greek phrase used for “to meet” is a formal term often used for receiving a dignitary. The imagery is of the Church rising to welcome her Bridegroom and being joined forever with Him.

There is ongoing debate among Christians as to the timing of the rapture in relation to the seven-year tribulation period. The predominant views are:

• Pre-tribulation rapture: The Church is taken before the tribulation begins.

• Mid-tribulation rapture: The Church is taken midway through the tribulation.

• Pre-wrath rapture: The Church is taken sometime before God’s final outpouring of wrath.

• Post-tribulation rapture: The Church is taken at the end of the tribulation, simultaneous with Christ’s visible return.

Though these positions vary, the pre-tribulational view holds the strongest scriptural support within a dispensational framework. The Thessalonians were comforted by the promise of immediate reunion with Christ, not by a call to endure God’s wrath. Paul’s earlier words in 1 Thessalonians 1:10 point to a Church waiting for Jesus from heaven, not bracing for global catastrophe: “And to wait for His Son from heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come.”

This hope is further reinforced in 2 Thessalonians 1:6–7, where Paul assures believers facing present trials that a future rest is coming—something that would not be the case if worse tribulation were imminent.

The most precious truth in this passage is not the mechanics of the rapture, but its outcome: “And thus we shall always be with the Lord.” The believer’s eternal future is inseparably bound to Christ. Whether alive or dead at His coming, every true Christian will be united with the Lord forever. This is the ultimate reward of salvation—to be in the unhindered, everlasting presence of Jesus Christ.

This final phrase carries profound implications:

• It affirms the continuity of our relationship with Christ—“always with the Lord.”

• It offers hope in death—even death cannot separate us from Him.

• It gives assurance for the future—nothing to fear, no threat of separation.

• It promises perfection—we will be with Him, without sin or sorrow.

(1 Thessalonians 4:18) The Exhortation: Comfort One Another

“Therefore comfort one another with these words.”
—1 Thessalonians 4:18 (NKJV)

Paul concludes this portion with a pastoral command: “comfort one another.” These truths are not meant to stir controversy but to bring consolation. The promise of the rapture, the resurrection of the dead in Christ, and our eternal union with the Lord are meant to alleviate fear, sorrow, and confusion. They are a source of enduring encouragement in a fallen and hostile world.

Notice that Paul does not say merely to be comforted, but to comfort one another. This implies active ministry among believers—sharing these truths, reminding one another of God’s promises, and uplifting those burdened by grief or uncertainty.

The phrase “with these words” refers specifically to the doctrinal truths Paul has just taught: the return of Christ, the resurrection of the saints, and our eternal communion with the Lord. If these were symbolic or figurative promises, they would offer little genuine comfort. The power of Paul’s exhortation rests in the literal fulfillment of a blessed hope. If the rapture were simply a prelude to judgment, rather than a rescue, there would be no comfort here.

The world may face despair in the face of death, but the believer faces it with confidence. Christ has conquered death, and His people are not destined for wrath but for glory. As Jesus said in John 14:3, “And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.”