FINALLY THEN, BRETHREN, WE REQUEST AND EXHORT YOU IN THE LORD JESUS: Loipon oun, adelphoi, erotomen (1PPAI) humas kai parakaloumen (1PPAI) en kurio Iesou: (1Thes 2:11; Ro 12:1; 2Corinthians 6:1; 10:1; Ephesians 4:1; Philemon 1:9,10; Hebrews 13:22) (1Thes 4:2; Ephesians 4:20; 2Thessalonians 2:1; 1Timothy 5:21; 6:13,14; 2Timothy 4:1)

1 Thessalonians 4 can be divided as follows...

1 Thes 4:1-2     = General Call to a God Pleasing Walk
1 Thes 4:3-12   = Specific Aspects of God Pleasing Walk

1 Thes 4:3-8   = Sanctification in Area of Sexual Purity
1 Thes 4:9-12 = Sanctification in Area of Love and Work

1 Thes 4:13-18 = Hope for Grieving Saints

Paul now introduces the practical hortatory (exhortational) section (refer to chart above), much like he does in other epistles...

I urge (parakaleo) you therefore, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. (see note Romans 12:1)

I, therefore, the prisoner of the Lord, entreat (parakaleo) you to walk in a manner worthy of the calling with which you have been called (see note Ephesians 4:1)

Notice that in the first 2 verses (1 Thes 4:1, 2) Paul is quite general but that in the next section (1 Thes 4:3, 4, 5, 6, 7, 8) he is very specific as he deals with sexual purity.

Hiebert makes an excellent point noting that...

It is instructive to notice that the teaching concerning the second advent (see Second Coming) is preceded and followed by sections dealing with daily life and conduct. Although the teaching concerning the Lord's return was clearly an exciting subject for the Thessalonians, Paul endeavored to set it into a context of practical daily living. The Christian's hope for the future must have a sanctifying influence upon the present. (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)

Finally (3062)(loipon from loipós = remaining) pertains to the part of a whole which remains or continues and thus constitutes the rest of the whole. Finally is not the most satisfactory rendering since it commonly implies that the conclusion is next. A better translation would be "for the rest," or "further." In fact literally this phrase is as for the rest and in every case, the use of this Greek expression has the idea of something left over. That is, all that remains is to offer these exhortations and instructions.

Paul uses loipon frequently in the concluding portion of his Epistles, introducing practical exhortations but not necessarily implying that the letter is drawing to a close. In other words, the "finally" formula is often used by Paul to attach in a somewhat loose way (even in the midst of an Epistle) a new subject to the one which he has been discussing. In the present letter he is marking a transition in the subject matter (see table above), similar to his practice in other epistles such as in

Philippians 3:1 Finally my brethren rejoice..." see note

2 Thessalonians 3:1 Finally, brethren, pray for us...

2Corinthians 13:11 Finally, brethren, rejoice, be made complete, be comforted, be like-minded, live in peace; and the God of love and peace shall be with you

As previously noted, Satan had seemingly won the battle by successfully hindering Paul from speaking face to face to these relatively young (in the faith) saints in Thessalonica (1 Thes 2:17; 2:18 see notes 1Th 2:17; 18). And yet what Satan meant for evil, the sovereign, omnipotent Creator used for good (cf Romans 8:28-note, Ge 50:20), the Spirit inspiring Paul to take up and write this precious epistle that has ministered to scores of believers throughout the ages!

Then (3767) (oun) means therefore, so, consequently and introduces a logical result or inference from that which has previously been stated.  Paul had just prayed for the establishment of their hearts unblamable in holiness before God at the coming of the Lord Jesus (see note 1 Thessalonians 3:13) and therefore now exhorts them to the same end because he knew that the highway to holiness is only along the path of obedience to the revealed will of God.

Brethren (80) (adelphos from collative a = copulative prefix {joining together coordinate words} or connective particle serving to join or unite + delphús = womb) is literally one born from same womb and is literally the word for a male having the same father and mother. Figuratively, as used in this verse adelphos refers to Paul's fellow believers in Thessalonica which includes not just brothers but sisters in Christ, all of whom are united by a bond of affection, for all have been born of one Spirit and have God as their Father and Jesus as their Brother. In sum, Paul appeals to the Thessalonians by affectionately referring to them as his brothers in Christ.

Hiebert reminds us that...

The readers are again affectionately addressed as "brothers." These appeals are being made in the interest of that spiritual brotherhood in Christ into which they have been brought. It is a loving reminder of their common interests and concerns as Christians. (Ibid)

Request and exhort - The combination of two verbs expresses the writer’s sense of the paramount importance of maintaining the Christian character. The two verbs enforce each other and add emphasis to the request being made. Having prayed for their establishment in holiness, Paul now exhorts and instructs them to that end. The prayer that they may be blameless in holiness at the Lord's return cannot be realized without the cooperation of those for whom the prayer is made. Paul therefore urges his beloved converts to excel in their striving after a holy walk.

Request (2065)(erotao from éromai = ask, inquire) means to ask for, usually w implication of an underlying question. Erotao provides the most delicate and tender expression for prayer or request with the one asking and the one being asked being on an equal level, such as the Lord Jesus asking of the Father (it is never used of men asking God for we are not on the same level as the Son is to the Father). In the present context Paul is speaking to the believers at Thessalonica as a fellow believer and not as someone who is "holier than though" as we often say. Paul is calling for them to seriously strive to walk holy, worthy and without blame.

Note that both erotao and parakaleo are in the present tense indicating that these are meant to convey continuous action -- we are continually requesting and continually exhorting you.

Paul has similar uses of erotao in the following passages...

But we request (erotao) of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, (note 1 Thessalonians 5:12)

Now we request (erotao) you, brethren, with regard to the coming of our Lord Jesus Christ, and our gathering together to Him, (2 Thessalonians 2:1)

Indeed, true comrade, I ask (erotao) you also to help these women who have shared my struggle in the cause of the gospel, together with Clement also, and the rest of my fellow workers, whose names are in the book of life. (note Philippians 4:3)

Exhort (3870)(parakaleo from para = side of + kaléo = call) conveys the basic idea of calling one alongside to assist, help or give aid.  Its primary meaning in the NT is the urging of someone to do something, more specifically some ethical course of action. Because a person can be called alongside for many purposes, parakaleo has a wide range of meanings as determined by the context, these meanings including to entreat, to appeal to, to summon, to comfort, to exhort, or to encourage.

Despite the fact that parakaleo can convey a wide range of meanings most Bible versions translate this verb with either exhort or urge.

In English exhort (from Latin exhortari from ex- = thoroughly + hortari = to excite, encourage, urge) means  to urge or persuade someone earnestly; advise strongly. To give warnings or advice. To make urgent appeals.

In English to urge (from Latin urgere = to press or drive) means to strongly recommend, to entreat earnestly to do something, to encourage someone to continue. To advocate or recommend earnestly and persistently; plead or insist. To press or impel to action, effort, or speed. Synonyms include egg (on), exhort, goad, prick, prod, prompt, propel, sic, spur.

In classic Greek parakaleo was used to exhort troops about to go into battle which is apropos as Paul proceeds in the following verses with a call to sexual purity! No one reading this has ever "battled" with this enemy I'm sure! I'm being sarcastic.

Always at the root meaning of parakaleo is the idea of enabling a person to meet a difficult situation with confidence and with gallantry.

A Greek historian recorded the struggle of a military regiment which had lost heart and was utterly dejected. The general sent a leader to come alongside these downcast troops in such a way that their courage was reborn and a body of dispirited men became fit for heroic action! So if you have been defeated in the area of sexual purity, don't give up but allow the apostle's timeless words come alongside your spirit and lift you up to fight the good fight of faith.

In the Lord Jesus - In His name, and by His authority. The point is clear that this is God's will and not just Paul's view on sexual purity.

Bruce explains that in the Lord Jesus implies...

not only his authority (which is indicated by dia = through or by in verse 2) but “a sense that Christ is thoroughly involved in the situation or action in question—a consciousness of Christ”...The writers, being themselves “in the Lord Jesus,” are counseling fellow-members of Christ. (Bruce, F F: 1 and 2 Thessalonians. Word Biblical Commentary. Dallas: Word, Incorporated. 1982 or Logos)

Hiebert adds that in the Lord Jesus...

indicates that the activity being engaged in is carried on in virtue of their union with the Lord Jesus, not "by the Lord Jesus" (KJV and Phillips). It is not a form of adjuration. The phrase sets out the spiritual context for the following exhortations. They are united in Him as their common Lord. Paul's appeal carries authority for them because it operates in the sphere of the regenerate life. He does not presume to advise them on the basis of personal status or special ecclesiastical prerogatives, but because writers and readers are members of one family, the Body of Christ. (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)

Vine comments that...

in the original the order is “we beseech you, and we exhort in the Lord Jesus”; thus the name of the Lord is directly associated only with the word “exhort.” Paul begs on his own account, as one who loved them, but he urges in the name of his Lord and theirs, cp. 2Thessalonians 3:12. What he laid on the consciences of the saints did not originate with himself but with the Lord, to whose authority, therefore, he appealed. For a good illustration see Matthew 8:9. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson or Logos)

THAT, AS YOU RECEIVED FROM US INSTRUCTION AS TO HOW YOU OUGHT TO WALK AND PLEASE GOD: hina kathos parelabete (2PAAI) par' hemon to pos dei (3SPAI) humas peripatein (PAN) kai areskein (PAN) theo: (1Thes 4:11,12; Acts 20:27; 1Corinthians 11:23; 15:1; Philippians 1:27; Colossians 2:6; 2Thessalonians 3:10-12) (1Thes 2:12) (Romans 8:8; 12:2; Ephesians 5:17; Colossians 1:10; Hebrews 11:6; 13:16; 1John 3:22)

As you received - Paul is reminding them of instructions he had given them on his first visit. He is not asking them to do something new. Note that the word instruction is not in the Greek but is supplied by the translators. Paul had used the same verb paralambano in reference to the initial presentation of the gospel to the Thessalonians (see 1Th 2:13-note). As discussed in preceding sections, the missionaries had not only declared the way of salvation to the Gentiles but they had also discipled these young converts, instructing them in how to live so as to please God. Now Paul reaffirms this teaching before he proceeds to supplement it. These passages help us understand what Paul meant when he wrote that...

we (he, Silas and Timothy) night and day keep praying most earnestly that we may see your face, and may complete what is lacking in your faith? (see note 1 Thessalonians 3:10)

What was lacking in their faith constitutes the instructions and exhortations found in chapters 4 and 5 (and also probably includes the subjects addressed in the second letter).

Received (3880)(paralambano from para = beside + lambano = appropriate, receive) means to receive from another, to receive alongside or to take to oneself (into close association). There are two basic ideas - to take or to receive.

Paralambano lays stress not so much on the manner of the Thessalonians’ receiving, as on the contents of what they received.

Here paralambano is used for the reception of something transmitted, specifically spiritual instruction or truth. The aorist tense looks back to the time when the Thessalonians heard the missionaries' proclaim the gospel and records their active response to that message - they took hold of the divine message. They received it alongside. They took it to themselves.

Paralambano conveys the idea that they had received the word of God's message into their mind and were taught and so they learned it. Paralambano also has nuances of seizing or taking to one's self or taking something into one's possession (ponder that as you think about the "attitude" of the Thessalonians. How do I compare when I am confronted with "the word of God's message"?)

Similar uses of paralambano as it relates to the reception of truth are found in...

How -  Christians should have some know how. They should know how to gain victory over sin in their lives. (Richison)

Keathley concludes that the missionaries had...

laid a doctrinal foundation and then taught them the moral obligations of that doctrine. This was Paul’s practice and forms a precedent for us: first doctrine, then duty; precept and then practice. Doctrine should lead to godly practice, but a godly practice that is in keeping with God’s Word as to its character and the means (root to fruit). Learning to live and please God is a matter of biblical instruction. It is neither natural nor innate. Without the Word, there is simply no way any of us are going to be able to walk as we should so we are able to please the Lord (see Col 2:6-note). Over and over again in the Old Testament we read that God’s people are to walk in His ways, statutes, and laws, i.e., according to the Word (Lev 26:3; Deut 5:33; 8:6; 10:12; Josh 22:5). (See discussion of 1 Thessalonians 4:1-12)

Walk (4043) (peripateo from peri = about, around + pateo = walk, tread) means literally to go here and there in walking, to tread all around. Most NT uses are figurative and refer to one's manner of life, one's moral conduct or one's life-style. Life is often represented as a journey.

The NIV renders 1 Thes 4:1 "how to live in order to please God". Indeed to walk in a manner that pleases God should be the ultimate goal and aim every Christian's walk (cp Col 1:1-note, Col 3:20-note Pr 16:7 Php 4:18-note 2Ti 2:4-note Heb 11:5-note, Heb 13:16-note 1Jn 3:22 ).

Luke uses peripateo to describe Zacharias and Elizabeth, the parents of John the Baptist, as being

Please (700) (aresko from airo = through the idea of raising up, elevating or exciting emotion - not everyone agrees ) originally meant to make peace, to reconcile someone, to be well disposed to someone. It came to mean to be satisfied with, to take pleasure in and then to take a pleasant attitude toward someone. In short it means to cause someone to be pleased with someone or something or to be pleasing to or acceptable to. Aresko can sometimes mean  to strive to please to accommodate one’s self to the opinions desires and interests of others.

To please means to give or be the source of satisfaction, pleasure or contentment to another.

The present tense of aresko in 1 Thes 4:1 calls for this to be one's continual practice or lifestyle. Earlier Paul reminded the converts that they spoke forth the gospel

not as pleasing men but God Who examines our hearts (see note 1 Thessalonians 2:4)

Hiebert comments that the believers goal should be to...

live to please God. Such an aim for the Christian's endeavor is the logical outcome of his love for his Lord. It marks the service of freedom and gladness that characterizes the believer who has been released from the bondage of the law and has entered into the perfect law of Christian liberty (compare to use of aresko in Gal 1:10). Such a life will assure the fulfillment of the prayer for blamelessness in holiness at Christ's return (see note 1 Thessalonians 3:13). (Ibid)

Several lexicons make the point that aresko almost takes on the meaning of to serve in some contexts (for this sense see 1 Thes 2:4, Ro 15:1, 3, see especially the discussion below regarding the use of aresko in 1Cor 10:33). In light of this association, it is not surprising that aresko is found in ancient inscriptions to people who have served their fellow citizens and conveys the sense of service and obedience that was pleasing.

Aresko is the root of the related verb euaresteo (eu = well, good + aresko = please) which is notable because euaresteo is used several times in the Septuagint (LXX) to translate the Hebrew word for walk. God clearly associates one's walk with being pleasing to Him. In light of that principle, note the names of the following OT men who walked in a manner so as to please Him! May their tribe increase!

Genesis 5:22 Then Enoch walked (LXX = euaresteo = was well-pleasing to God) with God three hundred years after he became the father of Methuselah, and he had other sons and daughters.

Comment: William MacDonald in his introductory comments on chapter 4 has some interesting thoughts in regard to Enoch and how he might relate to this chapter...

Chapter 4 opens with a plea to walk in holiness and thus to please God, and closes with the taking up of the saints. Paul was probably thinking of Enoch when he wrote this. Notice the similarity: (1) Enoch walked with God (Gen. 5:24a); (2) Enoch pleased God (Heb 11:5b); and (3) Enoch was taken up (Gen. 5:24b; Heb 11:5a). The apostle commends the believers for their practical holiness, but urges them to advance to new levels of accomplishment. Holiness is a process, not an achievement. (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or Logos)

Genesis 5:24 And Enoch walked (LXX = euaresteo = was well-pleasing to God)  with God; and he was not, for God took him.

Comment:  In Hebrews 11:5-note the Septuagint of Ge 5:24 is quoted. To please God, we must walk with Him in the light of His Word. See also Heb 11:6 -note) It follows that...

To please God is to walk with Him
To walk with God is to please Him

Genesis 6:9 These are the records of the generations of Noah. Noah was a righteous man, blameless in his time; Noah walked LXX = euaresteo = was well-pleasing to God) with God.

Genesis 17:1 Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him, "I am God Almighty; Walk before Me (LXX = euaresteo = be well pleasing before Me), and be blameless.

NIDNTT notes that aresko is...

Attested from Homer onwards, it denotes the pleasure which men or the gods derive from something. From it are derived the adjectives. arestos, pleasant, and euarestos, pleasing, content (often attested in inscriptions). The noun areskeia, pleasure, grace, is attested from Aristotle onwards. Formations peculiar to the LXX are euaresteo, find pleasure, be content...  In Josephus aresko is found equally of God (it pleased God to make David king, Ant. 6, 8, 1) as of men (King Hyrcanus will do everything that pleases God, Ant. 13, 10, 5).  (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) 

TDNT writes that aresko...

implies the establishment of a positive relationship between two factors and therefore “to make peace” or “to reconcile.” From the original legal sphere the term passed into the aesthetic in the sense of “to please” someone with such nuances as a. “to be well disposed,” b. “to take a pleasant attitude,” and c. “to please.”

Aresko is used 17 times in the NT...

Matthew 14:6 But when Herod's birthday came, the daughter of Herodias danced before them and pleased Herod.

Mark 6:22 and when the daughter of Herodias herself came in and danced, she pleased Herod and his dinner guests; and the king said to the girl, "Ask me for whatever you want and I will give it to you."

Acts 6:5 And the statement found approval ("to please in the sight of someone" = to be acceptable to them) with the whole congregation; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmeand Nicolas, a proselyte from Antioch.

Romans 8:8 (note) and those who are in the flesh cannot (absolutely excludes the possibility that they can) please God.

Romans 15:1 (note) Now we who are strong ought to bear the weaknesses of those without strength and not just please ourselves. 15:2  Let each of us please his neighbor for his good, to his edification. 15:3 For even Christ did not please Himself; but as it is written, "The reproaches of those who reproached Thee fell upon Me."

1 Corinthians 7:32 But I want you to be free from concern. One who is unmarried is concerned about the things of the Lord, how he may please the Lord;

1 Corinthians 7:33 but one who is married is concerned about the things of the world, how he may please his wife, 34 and his interests are divided. And the woman who is unmarried, and the virgin, is concerned about the things of the Lord, that she may be holy both in body and spirit; but one who is married is concerned about the things of the world, how she may please her husband.

1 Corinthians 10:33 just as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved. (Comment: Here aresko means that Paul is seeking to accommodate himself to each one without discrimination in order to win as many as possible to Christ. Paul however is not a "pleaser" in the sense of the flatterer who simply approves of everything and never raises an objection. And so aresko needs to be understood in the context of his being Christ's slave as in Gal 1:10, and thus rendering service to Christ. As Christ's slave, he also renders service to others regardless of the cost to himself. And thus again we see the meaning of aresko overlap between please and service. In secular Greek aresko is often found in contexts describing slavery since "the slaves purpose is to please the master.")

Galatians 1:10 For am I now seeking the favor of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ.

1 Thessalonians 2:4 (note) but just as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men but God, who examines our hearts.

1 Thessalonians 2:15 (note) who both killed the Lord Jesus and the prophets, and drove us out. They are not pleasing to God, but hostile to all men,

1 Thessalonians 4:1 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 may excel still more.

2Timothy 2:4 (note) No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier.

Aresko is used 37 times in the Septuagint (LXX) (Ge 19:8; 20:15; 34:18; 41:37; Lev. 10:20; Num. 22:34; 23:27; 36:6; Deut. 1:23; 23:16; Jos. 9:25; 22:30, 33; 24:15; Jdg. 21:14; 2 Sam. 3:19, 36; 18:4; 1 Ki. 3:10; 9:12; 12:24; 21:2; 2 Chr. 30:4; Est. 1:21; 2:4, 9; 5:13f; Job 31:10; Ps. 69:31; Prov. 12:21; 24:18; Isa. 59:15; Jer. 18:4; Dan. 4:2, 27; 6:1; Mal. 3:4)

Summarizing the above passages on the relationship between one's walk and being pleasing, we note first that one sure way to not walk pleasing to God is to be in the flesh (this term describes an unbeliever - believers can act "fleshly" but are no longer truly "in the flesh) (see note Ro 8:8). A good model for a pleasing walk is to walk selflessly as did Jesus (see notes Romans 15:1; 15:2; 15:3) conducting ourselves as bondservants of the Lord (Gal 1:10), and continually seeking to please God knowing that He examines our hearts (see note 1 Thes 2:4). Finally, as believers we should walk in a way that does not entangle us in every day affairs of the world and should instead seek to please the one who enlisted us as His soldiers (see note 2Timothy 2:4) 

Pleasing God has to do with our what we set our mind on! Be careful where you allow your thoughts to wander. Every believer potentially has God's power to control their thought life or at least to take ungodly thoughts captive (see 2Cor 10:3-5).

JUST AS YOU ACTUALLY DO WALK: kathos kai peripateite, (2PPAI):

Referring to a believer's conduct as a walk is apropos for Christianity was originally called “The Way” (cf. Acts 9:2; 19:9, 23; 22:4; 24:14, 22; 18:25–26). One's walk speaks of his or her abiding lifestyle. The saints initial response in repentance and faith must be followed by continuing obedience and perseverance.

Keathley explains that...

The Christian life is compared to walking. Walking becomes a visual aid to teach us how to live. By means of walking we move from one sphere to another; we seek to carry out certain responsibilities at work, at home, in the church, and in society. We do many things, some good and some not so good. But walking also means taking one step at a time, and with each step, while one foot is off the ground as we move forward, we are susceptible to being knocked off balance, to stumbling, or stepping into trouble. (1 Thessalonians 4:1-12)

Paul loves to give praise where it is due. Indeed they were not just "talking the walk" but actually were "walking the talk" yet Paul requests and exhorts them to press on even more toward the goal. The point is that in the spiritual walk we cannot "rest on our laurels" but we must continually running with endurance the race that is set before each of us...our endurance being a product of a mindset of continually looking away from those things that would distract us and looking to our Lord Jesus (see notes Hebrews 12:1; Hebrews 12:2) Who blazed the path for us and reached the goal. (see notes Hebrews 2:10, 5:8, 5:9).

The Lutheran commentator Lenski remarks that this opening exhortation is

psychologically perfect. It acknowledges all that the Thessalonians have hitherto achieved, and makes this the ground for achieving still more. It in no manner discourages the Thessalonians; it encourages them in the strongest manner.

THAT YOU MAY EXCEL STILL MORE: hina perisseuete (1PPAS) mallon: (10; Job 17:9; Psalms 92:14; Proverbs 4:18; John 15:2; 1 Corinthians 15:58; Philippians 1:9; 3:14; 2 Thessalonians 1:3; 2Peter 1:5-10; 3:18)

Literally this reads "that you may be abounding the more".

That (hina) expresses the purpose of the call of a pleasing walk.

Excel (4052) (perisseuo from perissós = abundant, exceeding some number, measure, rank or need, over and above, more than sufficient from peri = in sense of beyond) means to to exceed a fixed number or measure and so to exist in superfluity, to cause to superabound, to be superfluous, to be in excess,  to overflow, to be in affluence, to excel or to be in abundance. The implication is that there is considerably more than what would be expected. The idea is to overflow like a river out of its banks!

This verb is well illustrated in Matthew 14 where we read that...

they all ate, and were satisfied. And they picked up what was left over (perisseuo) of the broken pieces, twelve full baskets. (Mt 14:20)

How can will the Thessalonians be enabled to excel still more? Paul knew that the God of all grace would answer his prayer in the previous chapter...

and may the Lord cause you to increase and abound (excel - perisseuo) in love for one another, and for all men, just as we also do for you; (1 Thes 3:12)

He had prayed a similar prayer for the Philippians to exhibit an excelling love...

And this I pray, that your love may abound (perisseuo - present tense = indicates a continual process - this God-like love is to grow and even abound throughout the life of every believer) still more and more in real knowledge and all discernment, (See note Philippians 1:9)

So how is God able to make the love of the saints excel or abound? It is all in accord with His amazing grace. Writing to the Corinthians Paul explained the basic principle that

God is able (dunateo - present tense = is continually fully capable and powerful enough) to make all grace abound (perisseuo  - present tense = is continually abound) to you, that always having all sufficiency in everything, you may have an abundance for every good deed; (2Cor 9:8)

More (3123) (mallon) means "very, very much" or to a greater degree.

Paul wanted his spiritual children to superabound very, very much and be pleasing God, but he does not name a specific quality (such as love or faith) in which they are to abound. His desire was that they might continue to abound in every area of the Christian life. 

Richison notes that...

The words “more and more” point to spiritual growth. It is not enough to exist as a Christian, we must move toward excellence. It is one thing to park ourselves in the Christian life but it is another thing to prevail in it. God wants us to move beyond the status quo. We should ask ourselves whether we are making any progress in the Christian life. We do not tell our spouses that we love them the day we get married and that is supposed to last them for the rest of their lives! Neither do we live the Christian life with one fell swoop. Each day with the Lord should be sweeter than the day before but it will take work.  Status quo in the Christian life always means stagnation, deterioration and decay in holiness. Doctrine precedes duty and precept precedes practice. The Christian life is not a set of rules but a set of principles. The design of the Christian life is to teach us God’s viewpoint on life by forming that viewpoint into principles. When we apply those principles by faith God transforms our lives. Principles are lifeless without application (1 Thessalonians 4:1) (Bolding added)

Christian maturity is never finished on this side of eternity. No matter how far a Christian has come in love (see Paul's call for them to abound  in love for one another in 1 Thessalonians 2:12) and holiness, they still have room to continue excel!

As Vine points out Paul's call to excel still more emphasizes that...

There is no finality in practical holiness while the Christian remains on the earth. Life is marked either by growth or by decay. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson or Logos)

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Don't Forget Monday - God is quite popular on Sunday. Millions of people around the world stop what they're doing to visit a building where the sole purpose is to meet with others to worship, sing, and learn about God. But then Monday rolls around. What place does God have in their lives then? When the emphasis is on a thousand other things, they can easily go all week without considering Him.

Even among many believers who go to church on Sunday, God's name isn't spoken in reverence. Often His plans are not considered, and His guidelines for living aren't given a thought.

Where did we get the idea that God wants our attention only on Sunday? Certainly not from the apostle Paul, who said we are to "pray without ceasing" (see note 1Thessalonians 5:17)—a sure sign that God is listening on Monday through Saturday too. Paul also wrote, "Rejoice always" (see note 1Thessalonians 5:16), which indicates that we shouldn't stop singing just because the organ stops playing. And what about the command, "In everything give thanks"? (see note 1Thessalonians 5:18). That would surely suggest that the rest of the week is just as full of opportunities to say, "Thank You, God."

Sunday is a special day to give direct attention to God. But it doesn't stop there. Don't forget Monday! —Dave Branon (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

The Christian life is not confined
To church one day a week;
God wants us to obey His Word—

Each day His will to seek. —Sper

Worship God on Sunday, then walk with Him on Monday.