For God has called us not to impurity, but to holiness.

 

For God has called us not to impurity, but to holiness.

 

1 Thessalonians 4:1–2: "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. For you know what instructions we gave you through the Lord Jesus."

The original Greek phrase translated as "through the Lord Jesus" (*dia tou Kyriou Iēsou*) means "by means of Christ." While this refers to Jesus, who died on the cross 2,000 years ago, the concept of being "through Jesus" applies both then and now. A believer is saved not merely by believing in a historical figure from 2,000 years ago, but by believing within the context of the present, living Jesus Christ—the One who died on the cross and rose again.

1 Thessalonians 4:3–5: "For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust like the Gentiles who do not know God."

The Greek word translated here as "sexual immorality" is *porneia*. Furthermore, the term used for "wife" (or "vessel") is *skeuos*—a word meaning "a large vessel" or "container." In this context, *skeuos* refers to the body (specifically, the spiritual body). A body sealed by the Holy Spirit—though it may have previously been a body estranged from God, characterized by immorality—is now transformed into a spiritual body. In the Revised New Korean Standard Version (RNKSV), the term translated as "wife" should be understood as a reference to one’s spiritual body (or "vessel"). Drawing upon the context of that era, Paul warns against "spiritual adultery." In this sense, the kind of lust characteristic of the Gentiles—who did not know God—is equated with falling into legalism or Gnosticism while ostensibly following the Gospel.

People at that time were largely desensitized to sexual ethics. Not only was there widespread sexual immorality, but it was also common for individuals to stray from their own marriages or even covet the wives of others to satisfy their sexual desires. Socially, a wife was often viewed merely as a tool for bearing children and managing the household; divorce was commonplace, and extramarital affairs carried no social stigma. It was an era in which sexual desire was not merely permitted but often encouraged and tolerated throughout society. In such a climate, Paul exhorts Christians to live a holy life—abstaining from sexual indulgence—in order to please God.

1 Thessalonians 4:6–8: "that no one should take advantage of and defraud his brother in this matter, because the Lord is the avenger in all such things, 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."

Paul identifies love for one’s "brother" as an essential attitude for Christians who wish to please God. Here, "brother" refers to a fellow believer; thus, "taking advantage of" or "defrauding" a brother constitutes a spiritual attack against him—something that is not pleasing to God. God Himself will bring retribution. Paul’s instruction is clear: one must not overstep these boundaries. The point is that believers should not act as if they are administering divine discipline on God’s behalf; rather, they should offer counsel. Attacking a fellow believer can actually lead that person to turn away from God—a result that is certainly not pleasing to Him.

1 Thessalonians 4:9–10: "Now about your love for one another we do not need to write to you, for you yourselves have been taught by God to love each other. And in fact, you do love all of God’s family throughout Macedonia. Yet we urge you, brothers and sisters, to do so more and more."

Regarding brotherly love, Paul commends the believers in Thessalonica, noting that there is no need for further instruction. This is because they were already practicing love—not only within their own church but also toward all the believers throughout the region of Macedonia. As Jesus says in John 13:34: "A new command I give you: Love one another. As I have loved you, so you must love one another."

1 Thessalonians 4:11–12: "And to make it your ambition to lead a quiet life: You should mind your own business and work with your hands, just as we told you, so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody."

The Greek term translated as "mind your own business" (or "attend to one's own affairs") in the Revised Korean Version is *philotimeisthai* (φιλοτιμεῖσθαι), which carries the sense of "doing something of value for a friend." Regarding the act of doing something of value for a friend, the text says the following: To remain silent (quiet), to attend to one’s own affairs (*prassein ta idia* — πράσσειν τὰ ἴδια), and to work with one’s own hands (*ergazesthai* — ἐργάζεσθαι).

The high priest’s entry into the Most Holy Place can be illustrated through three concepts: *thlipsis* (the Lord’s compelling/drawing), *hypomone* (remaining or abiding before the Lord’s throne), and *parousia* (the Lord’s presence). While *thlipsis* and *parousia* are acts of God, the part played by the believer is *hypomone*. In the present day, *hypomone* manifests as prayer that looks toward the Lord’s presence. *Hēsychazein* (ἡσυχάζειν) signifies the commencement of this prayer of presence—the term itself implies "being quiet."

"Attending to one’s own affairs" (*prassein ta idia*) is, in essence, the practice of *hypomone*. "Working with one’s own hands" (*ergazesthai*) corresponds to *parousia*—entering into the very hands of God’s presence.

Contemporary churches often emphasize an "activist" gospel, placing a high premium on ministry; however, the problem arises when such ministry is pursued while disregarding these three stages. Ministry devoid of God’s presence holds no significance in the eyes of God. Yet, many in the church today view the Thessalonian church—a community defined by its faith in the Second Coming—without grasping the true meaning of these principles. Consequently, some people interpret the perspective on the belief in the Second Coming in this way: “Paul urged the Thessalonian believers to lead quiet lives and to work diligently with their own hands.

At the time, some Christians—deceived by false teachings claiming that the ‘Day of the Lord’ (the end times) had already begun—abandoned their daily responsibilities and gave up their livelihoods. There were even those who stopped working altogether, choosing instead to sit and wait, assuming that God would provide for them somehow. In response, Paul advised them not to be swayed by such misguided religious attitudes, but rather to remain committed to their work. He warned that failing to do so would not only invite criticism from non-believers but would inevitably lead them into a state of economic destitution.”