1. God's Will for Holiness and the Process of Sanctification
Focusing on 1 Thessalonians 4, Pastor David Jang has emphasized what the apostle Paul's parting exhortation ("finally then," in some translations) to the Thessalonian church actually was, and what significance it has for believers today. In the first three chapters of 1 Thessalonians, Paul praises the church's excellent qualities with heartfelt affection. But in chapter 4, Paul gives specific instructions, telling them to "do so more and more," which reveals what the church must strive for going forward.
The Thessalonian church was a community with a passionate eschatological faith. They were persecuted by the Roman Empire and Jewish leaders alike, but they overcame suffering by ardently hoping for and awaiting the Lord's return. Yet Paul insists that there is one essential exhortation to add for this eschatological community: namely, holiness (sanctification)-a matter which he declares to be the will of God (1 Thess. 4:3).
In verse 1, Paul acknowledges that the Thessalonian believers had already learned "how you ought to walk and to please God," and had been doing so (1 Thess. 4:1). At the same time, he says, "do this more and more." No matter how commendably they had lived out their faith, there should be no stopping in the pursuit of holiness and sanctification. Pastor David Jang likewise stresses in many of his expositions that "sanctification is an extremely important task that must never be abandoned until the final stage of our faith." If justification is the first step in salvation, sanctification is the ongoing path toward holiness.
Paul clearly states that "this is the will of God, your sanctification" (1 Thess. 4:3a). Jesus also taught in the Sermon on the Mount, and specifically in Matthew 7:21, that not everyone who simply cries out "Lord, Lord" will enter the kingdom of heaven, but only those who do the will of the Father. Therefore, the Father's will for us is our holiness. Even if the Thessalonian church had many praiseworthy aspects, they could not neglect this issue. The same applies to the modern church and believers. Pastor David Jang calls this "the core task on the way to the final outcome of faith."
How then can we become holy? Hebrews 11:6 says we please God by believing "that He exists and that He rewards those who seek Him." And in John 21:15-17, loving the Lord is directly connected to "feeding His sheep," which teaches that we please God by loving Him and carrying out His will in service. In other words, we progress in holiness when we live according to God's design for us.
Paul himself aimed to live a life "pleasing God" as his lifelong goal (1 Thess. 2:4-5). Spreading the gospel, planting churches, supporting himself through manual labor, and enduring tribulations-everything was directed toward pleasing the Lord. Although the Thessalonian church inherited this spirit and remained steadfast amid persecution, Paul still felt the need to highlight once more the matter of "holiness."
Particularly in 1 Thessalonians 4:3-5, there is a specific command to "abstain from sexual immorality." Even in an outstanding church, worldly sins can creep in, and Paul shows in 1 Corinthians 5 that sexual immorality is one of the most potent forms of sin. In Corinth, there was a form of immorality not even seen commonly among pagans (1 Cor. 5:1). Paul sternly instructs the church to "cleanse out" such sin (1 Cor. 5:13) because it can become the "evil leaven" that corrupts the entire church community (1 Cor. 5:6-8).
In his exposition of this passage, Pastor David Jang explains how sins like immorality or secular temptation enter the church via the gateways of "the eyes, the hands, and the mouth." In Genesis 3, the path to human sin clearly flows from "seeing (the eyes)" → "taking and eating (the hands and the mouth)." When Jesus says, "If your right eye causes you to sin, tear it out ... if your right hand causes you to sin, cut it off" (Matt. 5:29-30), it underscores that there must be zero compromise between sin and holiness. The moment we tolerate or mingle with sin, the church's purity and life are destroyed.
Ultimately, how do we become holy? According to Romans 5-8, it is by walking the path of sanctification under the dominion of the Holy Spirit. Justification is an "event of grace," wholly based on the merit of Christ and our faith in Him, whereas sanctification is the continuous process in which those who have received this grace, by the Holy Spirit, overcome sin and grow in holiness. This is the "Spirit-led sanctification" doctrine found only in Christianity, and Pastor David Jang often recommends reading Romans 6, 7, and 8 repeatedly. He emphasizes learning how to put off our old self and be governed by the life of the Spirit.
Becoming holy also requires us to remove sin, such as "sexual immorality." Paul's specific injunction to "abstain from sexual immorality" in the Thessalonian church suggests that they were not wholly free from worldly influences (1 Thess. 4:3b). We might think that the early church was a perfectly ideal faith community, but Paul's letters reveal that sin and conflicts frequently arose. Thus the church must constantly watch itself and remove sin to remain holy. In 1 Corinthians 5, Paul says to "be a new lump, as you really are unleavened," urging the removal of "evil leaven." The Thessalonian church likewise had to guard against immorality and other forms of worldly disorder.
It is noteworthy that the term "holy" is repeated approximately 261 times in Leviticus-more than in any other Old Testament book. The Israelites offered sacrifices through the Levitical priesthood system, whose core theme was holiness. The purpose of these offerings was to set Israel apart as a holy people before God. In the New Testament era, the church is likewise a "living sacrifice" before God (Rom. 12:1), and the pursuit of holiness remains central. In Revelation 4, the heavenly worship scene shows the four living creatures and twenty-four elders all praising God, declaring, "Holy, holy, holy" (Rev. 4:8). This symbolizes that the endpoint of faith is to become "holy worshipers" before God.
The Thessalonian church, with its outstanding eschatological fervor, could easily have overlooked the ongoing "training in holiness" needed in this world. Pastor David Jang repeatedly underscores that, in addition to a passionate eschatological faith, the church must also fulfill its obligations "here and now." If one claims a fervent hope in the end times yet neglects ethical conduct and a holy lifestyle, their faith becomes malformed. Thus Paul firmly reminds believers, "God has not called us for impurity, but in holiness" (1 Thess. 4:7).
God did not call us to live in anything unclean or worldly. Paul's confession, "God has not called us for impurity, but in holiness" (1 Thess. 4:7), lays bare the very essence of our faith. Sin runs contrary to our nature, causes pain, and ultimately brings us down. But God's grace grants freedom and peace within us, and even the ability to serve others and bear their burdens. Hence, if anyone rejects this instruction, they are not rejecting human teaching but despising God (1 Thess. 4:8).
Within this context, Pastor David Jang teaches that "sanctification is never an elective. It is a mandatory path for anyone who has received salvation." Whether it's the early church or the modern church, those declared righteous by faith in Jesus Christ must live according to the holy nature conferred upon them. Even after being saved, we struggle with remaining old traits and worldly temptations. Overcoming these in the power of the Holy Spirit and maturing in holiness is the crux of our sanctification.
One hallmark of the Thessalonian church was that their strong longing for the Lord's return risked causing them to neglect certain everyday responsibilities. Thus Paul repeatedly says in 4:11-12 and 5:1, "aspire to live quietly ... work with your hands," etc. Eschatology can sometimes go astray when people think, "If I'm about to be caught up to heaven, why care about earthly matters?" True eschatology, however, demands that we "not be ashamed whenever the Lord might return," faithfully carrying out our appointed tasks. Pastor David Jang highlights that "Paul teaches eschatological tension in balance with practical responsibility," and that we must hold firmly to this teaching as well.
In conclusion, the crux of Paul's "final" words in 1 Thessalonians 4:1-8 is holiness-expressed as a protracted journey of sanctification. Those justified by faith must continually remove the "old leaven" of sin to become a "new lump." We must cast off evil habits and worldly practices, and by the power of the Spirit, realize the holiness God intends for us. Just as Leviticus centers on, "You shall be holy, for I am holy" (e.g., Lev. 11:45), we too must heed God's voice: "Be holy, for I am holy." Only in this way can our faith remain afloat and ultimately come to resemble the Lord in the end.
2. Brotherly Love and the Responsibility of the Church Community
In the previous section, Paul exhorts the Thessalonian believers to pursue holiness. But that alone was not sufficient. Right afterward, Paul says, "Now concerning brotherly love you have no need for anyone to write to you" (1 Thess. 4:9). This implies the Thessalonian church excelled in "loving one another as brethren." Moreover, Paul affirms, "For that indeed is what you are doing to all the brothers throughout Macedonia" (4:10), indicating that alongside the churches in Philippi, Berea, and others in that region, the Thessalonians actively practiced sincere love.
What stands out is that, despite the great persecution and poverty they faced, the Thessalonian church, along with the Philippian and Berean churches, demonstrated fervent brotherly love. In 2 Corinthians 8, Paul recounts how the Macedonian churches freely gave beyond their means when the Jerusalem church fell into hardship from famine (2 Cor. 8:1-5). Though poor themselves, they emptied themselves to enrich others. Pastor David Jang notes here that "a true church must display tangible acts of brotherly love, regardless of wealth or poverty."
This principle applies not only to the early church but also to the modern church: holiness and brotherly love must go hand in hand. Some churches stress holiness but lose their passion for love, while others emphasize brotherly love but compromise moral and spiritual standards. Paul's vision unites both holiness and brotherly love. The Thessalonian church poured itself into eschatological faith while also being lauded for its abundant love for one another, which should challenge us today.
Pastor David Jang explains that a modern church must also exemplify these twin values of "holiness and brotherly love." He warns that when a church has no external persecution and enjoys relative stability, if it loses its love for the brethren, it effectively loses its spiritual vitality. Conversely, any church that cares for one another and bears each other's burdens will steadily grow stronger in the power of the Holy Spirit.
Paul continues, "aspire to live quietly, and to mind your own affairs, and to work with your hands" (1 Thess. 4:11). He understood that some believers, consumed by the hope of Christ's immediate return, might neglect basic responsibilities like earning a living. Indeed, in 2 Thessalonians 3, Paul states bluntly, "If anyone is not willing to work, let him not eat" (2 Thess. 3:10). Every believer should remain watchful and anticipate the Lord's coming, but they must not abandon current responsibilities. While "brotherly love" is a beautiful ideal, if one neglects personal duties-financial or otherwise-and becomes dependent on others, it undermines genuine communal love.
1 Thessalonians 4:12 explains the reason: "so that you may walk properly before outsiders and be dependent on no one." Paul does not criticize the church for fervently gathering in eschatological hope; rather, he urges them to "walk properly before outsiders," demonstrating conduct that even unbelievers can respect. That is, do not despise or retreat from society but reveal God's kingdom values by quietly working and living in accordance with His will. Then, even unbelievers will find no reason to reproach, and within the church itself, believers will stand on their own feet and be able to help others.
Pastor David Jang calls this "the eschatological tension that simultaneously demands love and responsibility in the church." When a church delves into eschatology, it can easily disregard its responsibilities to the world-like work, finances, family obligations. But Paul balances this by saying, "We urge you ... do this more and more" (1 Thess. 4:10) and "aspire to live quietly" (4:11). The more we fix our eyes on God's kingdom, the more faithfully we should fulfill our earthly duties. This is the "sound and beautiful testimony" of a church that looks forward to the end times.
Even though the Thessalonians excelled in "brotherly love," Paul adds, "do this more and more" (1 Thess. 4:10). Love has no boundary, and holiness has no final plateau. Our faith must always grow "more and more." If we become complacent, it impedes spiritual progress.
In a global church setting, where people gather from all over, language, cultural, or social differences could create barriers or prejudices. In such times, "loving one another to the point that there is no need to write further" is paramount. Even in the early church, tensions existed between Jewish and Gentile believers, but by the work of the gospel and the Spirit, they learned to become "one body." The modern church likewise must break down barriers through love.
As Paul says, "we urge you, brothers, to do this more and more" (1 Thess. 4:10)-there is always a "more" in the practice of love. Even if we believe we are already loving, we must never stop growing. The churches of Macedonia, including Thessalonica, were economically poor, yet they gave abundant offerings because they deeply understood "the grace of the Lord Jesus Christ" (2 Cor. 8:9). He, though rich, became poor so that we might become rich; thus we can gladly empty ourselves for others. This is true brotherly love and the responsibility of a church community.
Furthermore, "brotherly love" refers not just to a sentiment or rhetoric but to concrete action. The Bible has many examples of how love is expressed tangibly, and one hallmark of the early church was that they did not claim their possessions as their own but held all things in common (Acts 2:44-45). Despite their meager resources, the Thessalonian church offered aid to the Jerusalem believers, supported Paul and his companions, and endured persecution for the sake of the Lord's work.
Pastor David Jang notes how the Korean church, particularly during its early growth phases, prospered by demonstrating this type of "self-emptying love." Korea was once impoverished, receiving assistance from missionaries and neighboring churches, yet it also developed a tradition of mutual support. However, as churches grew numerically and society became more affluent, there is a danger of losing such brotherly love. This is why the Thessalonian church's example remains relevant.
On the other hand, even if a church is brimming with brotherly love, Paul still exhorts, "walk properly before outsiders" (1 Thess. 4:12). It is not acceptable to be full of love within the church yet behave rudely or irresponsibly towards those outside. As Peter states, "In your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks ... yet do it with gentleness and respect" (1 Pet. 3:15). This is not about fearing the world but about living in a way that wins respect and draws people to the gospel. A church must radiate holiness and love outward, so that even those outside may soften their hearts toward the good news.
Brotherly love is also an open-ended task that fits seamlessly into an eschatological perspective. The more earnestly we anticipate the Lord's return, the more we consider how to serve and sacrifice for those around us. Indeed, "If anyone is not willing to work, let him not eat" (2 Thess. 3:10) reminds us that we cannot simply neglect our duties under the guise of awaiting the end times. Love means that while we pour ourselves out for others, we also do not offload our personal responsibilities onto them.
Pastor David Jang often summarizes it like this: "True eschatology does not say, 'Abandon all earthly things,' but rather, 'Because the Lord could return at any moment, let us live more faithfully and with greater love.'" Indeed, the Thessalonian church was commended for living out the ideal combination of eschatological expectation and diligent daily living, caring for the brethren in love. And so Paul urges, "do this more and more." Since neither sanctification nor love has a set limit, we must keep pressing forward.
Today's churches likewise receive the same calling. God's unchanging will is for us to "be sanctified" (1 Thess. 4:3), and the command to "love one another more and more" remains. We must never separate or oppose these two teachings; they were both glorious hallmarks of the early church and are an enduring spiritual legacy for our own congregations to reclaim. As we obey God's Word, we cast off sin (immorality, worldliness, pride, envy), fulfill our responsibilities diligently, and practice tangible love for neighbors inside and outside the church. This is the shining posture of a church on the brink of the end times.
Pastor David Jang sums up the message of 1 Thessalonians 4 in two key points: first, never forget that our ultimate spiritual aim is holiness; second, "abound more and more in brotherly love so that you may walk properly before outsiders." The more we live with an eschatological hope, the more we must keep our holiness and not neglect practical responsibilities, while removing any limits in our mutual love and help. This stance reflects a healthy church where eschatological vision and present life are in balance.
The Thessalonian church, despite persecution, held fast to its eschatological fervor and effectively practiced brotherly love and church ethics. Paul both commends and encourages them to "do this more and more," for there is no final destination in faith this side of heaven. As we read this message today, we, too, must earnestly pursue holiness and sanctification on the one hand, and on the other, deepen our brotherly love to bring positive impact to our homes, churches, and society.
Specifically, through examples such as the All Nations Center and Pastor David Jang's vision for mission and communal living, we see how churches can expand love both domestically and abroad. By welcoming and nurturing brothers and sisters from around the world-whether from "Beseto," Europe, Africa, or elsewhere-and generously sharing the grace we have received, the church can truly be salt and light in the world. Overcoming potential conflicts or cultural differences through "holiness" and "brotherly love" is at the core of the gospel and God's will.
Hence, reiterating Paul's final exhortation: "For this is the will of God, your sanctification" (1 Thess. 4:3), and likewise, "Concerning brotherly love ... you have no need for anyone to write to you ... But we urge you ... do this more and more" (4:9-10). Holiness and brotherly love are not separate but inherently linked. If one is missing, the church becomes sick. Only by upholding both can our faith grow rightly and healthily, leading to the final day when we stand before the Lord as faithful servants.
Pastor David Jang continually reminds us never to cease in "the process of sanctification toward holiness" and to become "ever more abundant in brotherly love" day by day. His exhortation is as valid for us today as it was for the Thessalonian church. Until the day our Lord returns, we must press on in the power of the Holy Spirit.
