Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.

Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk, --that ye abound more and more.

For the rest therefore, brethren, we pray and beseech you in the Lord Jesus, that as you have received from us, how you ought to walk, and to please God, so also you would walk, that you may abound the more.

For the rest, then, brethren, we beg you and exhort you in the Lord Jesus, even as ye have received from us how ye ought to walk and please God, even as ye also do walk, that ye would abound still more.

As to the rest, then, brethren, we request you, and call upon you in the Lord Jesus, as ye did receive from us how it behoveth you to walk and to please God, that ye may abound the more,

Moreover, brethren, as you learnt from our lips the lives which you ought to live, and do live, so as to please God, we beg and exhort you in the name of the Lord Jesus to live them more and more truly.

And last of all, the prayer which we make to you from our heart and in the name of the Lord Jesus, is this: that as we made clear to you what sort of behaviour is pleasing to God, as in fact you are doing now, so you will go on in these ways, but more and more.

Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to live and to please God, even as you are living, that you excel more and more.

Therefore, concerning other things, brothers, we ask and beg you, in the Lord Jesus, that, just as you have received from us the way in which you ought to walk and to please God, so also may you walk, in order that you may abound all the more.

Further, friends, we beg and urge you in the name of our Lord Jesus to carry out more fully than ever – as indeed you are already doing – all that you have heard from us as to what your daily life must be, if it is to please God.

Furthermore. This chapter contains various injunctions, by which he trains up the Thessalonians to a holy life, or confirms them in the exercise of it. They had previously learned what was the rule and method of a pious life: he calls this to their remembrance. As, says he, ye have been taught. Lest, however, he should seem to take away from them what he had previously assigned them, he does not simply exhort them to walk in such a manner, but to abound more and more. When, therefore, he urges them to make progress, he intimates that they are already in the way. The sum is this, that they should be more especially careful to make progress in the doctrine which they had received, and this Paul places in contrast with frivolous and vain pursuits, in which we see that a good part of the world very generally busy themselves, so that profitable and holy meditation as to the due regulation of life scarcely obtains a place, even the most inferior. Paul, accordingly, reminds them in what manner they had been instructed, and bids them aim at this with their whole might. Now, there is a law that is here enjoined upon us -- that, forgetting the things that are behind, we always aim at farther progress, (Philippians 3:13) and pastors ought also to make this their endeavor. Now, as to his beseeching, when he might rightfully enjoin -- it is a token of humanity and modesty which pastors ought to imitate, that they may, if possible, allure people to kindness, rather than violently compel them. [1]

Footnotes

1 - "Que de les contraindre rudement et d'vne façon violente;" -- "Rather than constrain them rudely and in a violent manner."

Furthermore then - Τὸ λοιπὸν To loipon. "As to what remains." That is, all that remains is to offer these exhortations; see the 2-Corinthians 13:11 note; Galatians 6:17 note; Ephesians 6:10 note; Philippians 4:8 note. The phrase is a formula appropriate to the end of an argument or discourse.
We beseech you - Margin, "request." The Greek is, "we ask you" - ἐρωτῶμεν erōtōmen. It is not as strong a word as that which follows.
And exhort you - Marg, "beseech." This is the word which is commonly used to denote earnest exhortation. The use of these words here implies that Paul regarded the subject as of great importance. He might have commanded them - but kind exhortation usually accomplishes more than a command,
By the Lord Jesus - In his name and by his authority.
That as ye have received of us - As you were taught by us. Paul doubtless had given them repeated instructions as to their duty as Christians.
How ye ought to walk - That is, how ye ought to live. Life is often represented as a journey; Romans 6:4; Romans 8:1; 1-Corinthians 5:7; Galatians 6:16, Ephesians 4:1.
So ye would abound more and more - "That is, follow the directions which they had received more and more fully." Abbott.

We beseech you, brethren, and exhort - We give you proper instructions in heavenly things, and request you to attend to our advice. The apostle used the most pressing entreaties; for he had a strong and affectionate desire that this Church should excel in all righteousness and true holiness.
Please God more and more - God sets no bounds to the communications of his grace and Spirit to them that are faithful. And as there are no bounds to the graces, so there should be none to the exercise of those graces. No man can ever feel that he loves God too much, or that he loves man too much for God's sake.

Furthermore (1) then we beseech you, brethren, and exhort [you] by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, [so] ye would (a) abound more and more.
(1) Various exhortations, the foundation of which is this, to be mindful of those things which they have heard from the apostle.
(a) That you labour to excel more and more, and daily surpass yourselves.

Furthermore then we beseech you, brethren,.... Or request of you in the most kind and tender manner, from real and hearty love and affection for you, and with a view to your good, and the glory of God:
and exhort you: or beseech and entreat you. The apostle does not lay his commands upon them as he might have done, and sometimes does, but endeavours to work upon them by way of entreaty, and which he doubtless thought the most effectual method to win upon them, and gain them; for some minds are more easily wrought upon by entreaty than by authority: and this he does in the most moving and powerful manner, even
by the Lord Jesus; or "in the Lord Jesus"; in his name and stead, as personating him, and as though he did beseech and entreat them by him, and his fellow ministers; or for his sake, intimating, that if they had any regard to him, any value for his name, if that had any weight with them, or they had any concern for his honour and interest, then he begs their attention to the following exhortation; or by the Lord Jesus, by all that is in him, or done for them by him; in whom they were chosen, by whom they were redeemed, in whom they were made new creatures, to whose image they were to be conformed, whose followers they professed to be, whose Gospel they embraced, and by whose name they were called.
That as ye have received of us how ye ought to walk, and to please God. The walk of believers is twofold, either internal or external. Their internal walk is by faith, which is the going out of the soul by faith to Christ for every supply of grace. 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. Christ, he is the chief and principal way, and there are other paths which regard him, or relate and lead unto him; as the way of truth, the path of ordinances, and of religious worship, both public and private, and the ways of righteousness, holiness, and good works: the manner in which saints are to walk is as Christ himself walked, after the Spirit, and not after the flesh, according to the rule of the word, which is the standard of faith and practice, with prudence, wisdom, circumspection, and worthy of God, and of that calling wherein they are called: and of such a walk there is a necessity; it "ought", it must be both on the account of God, it being his will, and for his glory, and the contrary would show great ingratitude to him; and on the account of the saints themselves, to adorn them, and their profession, and preserve them from shame and disgrace, to show their faith, and demonstrate their calling and election to others; and likewise on account of others, partly for the winning of some, by recommending in this way the Gospel to them, and partly for the bringing of others to shame and silence, who falsely accuse their good conversation. Now when the apostle, and those that were with him, were at Thessalonica, they gave these saints directions and instructions about their walk and conversation, to order it in such a manner as might "please God"; which is not to be understood of rendering their persons acceptable to God hereby, for the saints' acceptance with God is only in Christ the beloved; nor of their gaining the love and favour of God by such means, for the love of God is from everlasting, and is free, and sovereign, and does not arise from, or depend upon the holiness and obedience of men; or of making peace with God by such a walk, for peace is only made by the blood of Christ; but of doing those things, and in such a way God approves of: unregenerate men cannot please God, nor anything they do, because they are destitute of the Spirit of God, and are without Christ, and his grace and have not faith in him, without which it is impossible to please God; but what a believer does in faith, from a principle of love, in the name and strength of Christ, and to the glory of God, is approved of by God, and is acceptable to him through Christ, and for his sake; and there are many things of this kind, as prayer, praise, acts of beneficence to the poor, and indeed every good work and holy action: and inasmuch as they had been thus taught and instructed how to behave and conduct in their outward walk and conversation, they are entreated and exhorted to go on and abound in the work of the Lord:
so ye would abound more and more: that is, be more and more in the exercise of every grace, and in the discharge of every duty, making advances in holiness of life, and perfecting it in the fear of God. Beza's ancient copy, and another manuscript, as also the Alexandrian copy, and some others, add between the preceding, and this last clause, "as ye also walk"; and so the Vulgate Latin and Ethiopic versions seem to have read; commending them for their present and past walk and conversation, in order to persuade and encourage them to go forward.

To abide in the faith of the gospel is not enough, we must abound in the work of faith. The rule according to which all ought to walk and act, is the commandments given by the Lord Jesus Christ. Sanctification, in the renewal of their souls under the influences of the Holy Spirit, and attention to appointed duties, constituted the will of God respecting them. In aspiring after this renewal of the soul unto holiness, strict restraint must be put upon the appetites and senses of the body, and on the thoughts and inclinations of the will, which lead to wrong uses of them. The Lord calls none into his family to live unholy lives, but that they may be taught and enabled to walk before him in holiness. Some make light of the precepts of holiness, because they hear them from men; but they are God's commands, and to break them is to despise God.

EXHORTATIONS TO CHASTITY; BROTHERLY LOVE; QUIET INDUSTRY; ABSTINENCE FROM UNDUE SORROW FOR DEPARTED FRIENDS, FOR AT CHRIST'S COMING ALL HIS SAINTS SHALL BE GLORIFIED. (1Th. 4:1-18)
Furthermore--Greek, "As to what remains." Generally used towards the close of his Epistles (Ephesians 6:10; Philippians 4:8).
then--with a view to the love and holiness (1-Thessalonians 3:12-13) which we have just prayed for in your behalf, we now give you exhortation.
beseech--"ask" as if it were a personal favor.
by, &c.--rather as Greek, "IN the Lord Jesus"; in communion with the Lord Jesus, as Christian ministers dealing with Christian people [EDMUNDS].
as ye . . . received--when we were with you (1-Thessalonians 2:13).
how--Greek, the "how," that is, the manner.
walk and . . . please God--that is, "and so please God," namely, by your walk; in contrast to the Jews who "please not God" (1-Thessalonians 2:15). The oldest manuscripts add a clause here, "even as also ye do walk" (compare 1-Thessalonians 4:10; 1-Thessalonians 5:11). These words, which he was able to say of them with truth, conciliate a favorable hearing for the precepts which follow. Also the expression, "abound more and more," implies that there had gone before a recognition of their already in some measure walking so.

Furthermore then. In all Paul's letters to Gentile churches there is a closing exhortation to purity of life and against such sins as Gentiles especially needed to guard against. These exhortations to the Thessalonians begin with the fourth chapter.
How ye ought to walk. He reminds them that he had instructed them how to live to please God.
What commandments. What commands had been given as coming from the Lord Jesus.

More and more - It is not enough to have faith, even so as to please God, unless we abound more and more therein.