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

Historians generally consider Jonathan Edwards (1703–1758) to be among the handful of superior intellectuals and writers in American history, whether in secular or ecclesiastical annals. Edwards was also the leading evangelical theologian of his day and the most prominent pastor in the First Great Awakening (1735–1737; 1740–1744) in New England. He was the faithful shepherd of the same church in Northampton, Massachusetts, for twenty-three years and had an unparalleled influence through preaching, writing, and evangelism that continues to this day. The underlying drive and motive to Edwards’ powerful and lasting impact was not mere personal devotion to his profession but was his insatiable thirst for God and the things that concern God—purity, holiness, virtue, and truth—what he called “religious affections.” God saved him at age seventeen and the change was thorough. He reflected on the profound, divine transformation in his thoughts and actions subsequent to his conversion:

Edwards’ sentiments highlight an important element of the apostle Paul’s exhortation in these two verses. He could urge them and all believers to excel in Christian living more and more, but only when believers nurture that new nature with its resolute longing for God do they attain the kind of spiritual progress Paul had in mind.

There is always a danger of Christians thinking they have no further need to progress in sanctification; but this side of eternity, no believer has even come close to what God desires for him spiritually (cf. Phil. 3:12–16). Because it knew so much truth, even a church as strong as the one in Thessalonica might have been tempted to settle for the spiritual status quo. Thanks to Paul’s solid instruction when he was with them, the saints were living exemplary lives and he had commended them for that (1 Thess. 1:2–4, 7; 2:13–14). As a result, they might have thought their condition was ideal and in no need of improvement. But Paul knew they could do better and encouraged them accordingly. He was not satisfied even with his own progress:

As a faithful teacher and overseer, Paul was diligent not only to impart truth to his flock but also to apply that truth himself and to motivate his people to apply it in an ever-increasing way (1 Cor. 15:58; 2 Cor. 8:7; Phil. 1:9; 1 Thess. 4:10; cf. 1 Thess. 3:10). From 4:1 to the end of the body of the letter (5:22), Paul’s primary purpose was to exhort the church to strive for spiritual excellence. In 4:1–2 he introduced three foundational elements concerning that pursuit of excellence: the priority of excelling, the power and principles for excelling, and the progress and pressure of excelling.

THE PRIORITY OF EXCELLING

Finally then, brethren, we request and exhort you … that you excel still more. (4:1a, d)

That 4:1–2 turns to a discussion of the goal of spiritual excellence for the Thessalonians is clear from Paul’s opening words, finally then. The main teaching section of the epistle concludes at 3:13, and on the basis of that content comes the apostle’s exhortation to excellence.

Request denotes a gentle, humble suggestion offered among equals. It does not contain the military overtones of a commander ordering a soldier, or the slavery overtones of a master dictating to a servant, or the sovereignty overtones of a monarch commanding a subject. Unlike one of those leaders, Paul was not browbeating the Thessalonians but lovingly, gently, and kindly requesting that they as his brethren persevere in sanctification. Similarly, exhort (parakaloumen) means “to come alongside and encourage.” The word could be used in an authoritative sense (2 Thess. 3:12; 2 Tim. 4:2; Titus 2:15), but here Paul used it to express his desire to help their spiritual growth.

Paul exhibited much humility and pastoral warmth toward these faithful believers. There was no reason to be overbearing toward them because they were already living in a way that pleased God. Therefore, his attitude was gracious and considerate, with just enough urgency that they accept his exhortation not to be content with their spiritual growth but to excel still more.

The word translated excel (perisseuēte) means “to abound, to be abundantly supplied, to overflow, to exist in full quantity, to be over and above and around, to be advanced.” A closely related form of the word can mean “extraordinary,” or “surpassing.” Paul used perisseuēte here in a comparative way (cf. 1 Cor. 8:8) to tell the Thessalonians he was intent that they become spiritually extraordinary, that they excel to a higher degree (cf. 1 Cor. 14:12; Phil. 1:9; 1 Thess. 3:12; 4:10).

Paul’s priority for believers was spiritual progress motivated by a desire to know God—the kind of strong desire the psalmist described:

“As the deer pants for the water brooks, so my soul pants for You, O God” (Ps. 42:1; cf. 34:8; 63:1–2). For all believers, the pursuit of knowing God is the basic component of spiritual growth (Jer. 9:23–24; 2 Cor. 8:7; Eph. 4:13; Phil. 3:7–10; Col. 1:9–10; 2:2; 3:10; 2 Peter 1:2–9; cf. Pss. 25:10; 71:15–16; 138:2; Jer. 31:34; 2 Cor. 7:1; Heb. 6:12, 15; 10:36). The objective of knowing God should supersede even the desire to know His Word; that desire is simply the means to knowing the God of the Word. If gaining more information about the Bible and participating in additional spiritual activities—praying, witnessing, and serving—are not linked to the desire to know God better, they will not bring spiritual growth to those who profess faith in Christ (cf. Hos. 6:6; Matt. 6:1–18; John 15:4–5; 1 Cor. 13:1–3; Phil. 2:13; Col. 3:17).

This is the sense of 1 John 2:12–14:

In that text, John identifies three steps in a believer’s growth: (1) “little children” who know their sins are forgiven, (2) “young men” who know doctrine and are strong against Satan’s lies (unlike children, cf. Eph. 4:14), and (3) “fathers” who know not just doctrine but the eternal God. That is the final goal of every believer.

THE POWER AND PRINCIPLES FOR EXCELLING

in the Lord Jesus, that as you received from us instruction as to how you ought to walk and please God (4:1b)

In the Lord Jesus can modify you and refer to those who are regenerate and share the divine life of God by being in Christ. Certainly only the regenerate possess the spiritual power and insight to accomplish the objectives of spiritual growth (cf. 1 Cor. 2:14). This reality clearly burdened the apostle’s heart, as demonstrated by his prayer for the Thessalonians: “May the Lord cause you to increase and abound in love for one another” (1 Thess. 3:12). The only way love or any other Christian virtue can increase is when the Lord causes it to happen. The power to excel comes from the power of the indwelling Christ (John 17:23; Gal. 2:20; Eph. 3:17; 4:15–16; Col. 2:7; 1 John 5:20). Paul called the Thessalonians to spiritual excellence, which they could attain because they were in the Lord Jesus.

That phrase could also refer to the verbs request and exhort and therefore mean in behalf of the Lord Jesus, that is, with His authority (v. 2). Paul often added force to his appeals by reminding the church leaders of the authority he had as Christ’s apostle (cf. vv. 2, 15; 5:27; 2 Thess. 3:6, 12).

The power for excelling, however, does not operate in a vacuum. It works according to scripturally delineated, time-tested, God-approved principles. Paul refers to the divine principles, spiritual truths, and gospel doctrine that the Thessalonians had received from him and his companions when they first arrived in Thessalonica (cf. Acts 17:2–4; 1 Thess. 1:5–6; 2:7–8, 14). Although the term instruction is not in the original text, it is implied in the doctrines Paul taught concerning how they ought to walk, or conduct their daily lives (cf. Rom. 12:9–21; Gal. 5:16–26; 6:6–10; Eph. 4:25–5:21; 6:10–18; Col. 3:12–4:6).

So the saints already knew the fundamentals of Christian living. They knew what they needed to do to please God (literally, “to strive to please” Him) and glorify Him in everything: they needed to confess their sins regularly (cf. Ps. 32:5; Isa. 1:18–19; Matt. 6:12; 1 John 1:9); to pray continually and trust Him (cf. Ps. 27:8; Phil. 4:6; 1 Thess. 5:17; 1 Tim. 2:8; Heb. 4:16; 10:22; James 1:6); to pursue humility (cf. Matt. 20:26–28; Eph. 4:1–2; Phil. 2:3–4; Col. 3:12; James 4:6); to be content with God’s will (cf. Ps. 37:16; 1 Tim. 6:6, 8; Heb. 13:5), as it is revealed in His Word (cf. Ps. 119:105; Prov. 6:23; 2 Tim. 3:16–17; 2 Peter 1:19); to be willing to suffer for His name (cf. Matt. 5:10–12; John 15:20; Acts 5:41; 2 Tim. 3:12); to evangelize the lost (cf. Matt. 4:19; 28:19–20; Mark 16:15; 2 Cor. 5:20; 2 Tim. 4:5); to celebrate the Lord’s Table (cf. Luke 22:19; 1 Cor. 11:23–28); to care for one another (cf. Acts 2:44–46; Gal. 6:2; Phil. 2:3–4; 1 Thess. 5:11, 14; Heb. 13:1–3; James 1:27; 2:15–17); to honor God in their marriages and families (cf. Eph. 5:22–6:4; Col. 3:18–21; 1 Tim. 5:3–16; Titus 2:1–8; Heb. 13:4); and to be diligent and fruitful in all avenues of service (cf. Matt. 3:8; Eph. 2:10; Col. 1:10; 2 Tim. 3:16–17; Titus 3:8, 14; Heb. 10:24; 13:21). Paul, Silas, and Timothy had taught the Thessalonians how they ought to live as Christians, and they were already obeying what they had heard.

THE PROGRESS AND PRESSURE OF EXCELLING

(just as you actually do walk), … For you know what commandments we gave you by the authority of the Lord Jesus. (4:1c, 2)

Spiritual growth is not an instantaneous process; it does not culminate overnight. Instead, the pursuit of spiritual excellence is a lifelong commitment. As they walk in daily obedience, believers gradually but surely become more and more like Christ. Paul’s exhortation to the Thessalonians was a confirmation of that fact and a reminder to them to keep progressing, just as they already actually did walk. They were on the pathway of progressive sanctification, and Paul wanted them to stay on it and have the patient, determined mind-set of the long-distance runner or the boxer, as he later described it to the Corinthians:

The pressure for the Thessalonians to stay on the path of righteous ness and excel more and more in their walk with Christ derived from the fact that they knew what commandments Paul gave them by the authority of the Lord Jesus. Christ Himself authorized Paul’s exhortation to the church in Thessalonica. Commandments (parangelias) refers to strong, authoritative directives delivered by a commanding officer to his subordinates. That meant the church could not take the apostle’s admonition lightly. He not only reminded them of the various commandments he gave them, as he implicitly did concerning his earlier instruction to them, but he also reminded them of the divine authority by which he ministered (cf. 1 Cor. 2:1–5; 2 Cor. 10:1–5; 1 Thess. 2:13). Paul’s directives did not originate from some arbitrary human sanction or some remote ecclesiastical authority (cf. Gal. 1:1, 15–16; 2 Peter 1:20–21). Instead, they came from the authority of the Lord Jesus, and obedience to them was mandatory (cf. Matt. 7:21; John 15:14–17; 1 John 2:3–5).

Christians who seek to know God better, to love Him more, and to obey Him more thoroughly, must live according to the commands of Scripture. Such believers will then experience growth toward spiritual excellence, through the power of the indwelling Christ and by their obedience to the truth of the Word. Paul spoke of this progress as “beholding … the glory of the Lord” and “being transformed into the same image from glory to glory” by the Holy Spirit (2 Cor. 3:18). “The glory of the Lord” is in the Scripture that, when comprehended by the sanctified mind, progressively changes and elevates believers to increasing Christlikeness.

This occurs when with “unveiled face”—undistracted, unhindered—the child of God looks into the magnificent mirror of Scripture, which reflects the Lord’s glory.