Exegetical and Hermeneutical Commentary of 1 Thessalonians 3:13
To the end he may establish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.
13. to the end he may stablish your hearts ] On “stablish” see note to 1Th 3:2; and on “hearts,” ch. 1Th 2:4; comp. also 2Th 2:17.
This is an O.T. phrase, found in Psa 104:15, “Bread that strengtheneth (Greek, stablisheth) man’s heart ”; and Psa 112:8, “His heart is established, he shall not be afraid.” The only N.T. parallel is in Jas 5:8, “Be patient; stablish your hearts; for the coming of the Lord is at hand.” In all these places it signifies the imparting of conscious strength; and denotes here, therefore, not so much a making firm or steadfast in character, but giving a firm confidence, a steadfast and assured heart (contrast the language of 2Th 2:2). This would be the effect of the abounding love prayed for in the last verse. The Apostle’s thought runs in the same groove as St John’s in 1Jn 3:18-21 and 1Jn 4:16-17, “Herein is love made perfect with us, that we may have boldness in the day of judgement. Perfect love casteth out fear.” The Church was living in the expectation of Christ’s speedy return to judgement, a prospect before which the heart naturally quails; in order to “assure their hearts before Him,” the Thessalonian believers must increase and abound in love. “Love” is the one thing that “never faileth” (1Co 13:8). Ch. 1Th 4:13; 1Th 4:18, and 1Th 5:14 show that courage and joyous confidence in Christ were wanting in some members of this Church.
The words unblameable in holiness form, then, a secondary predicate of the sentence: “to the end He may establish your hearts, making them unblameable,” or “so as to be unblameable in holiness before our God,” &c. The clause appears to be proleptic, or anticipatory (comp. 1Co 1:8; Php 3:21). Similarly in ch. 1Th 5:23 the keeping of “spirit, soul and body” prayed for belongs to the present, but unblameably carries our thoughts at once to “the coming of our Lord Jesus Christ” (see note). We take the Apostle’s thought, amplified, to be this: “May the Lord make you to abound in love so that you may have the confidence and strength of heart in which abiding you will be found blameless in holiness before God at Christ’s coming.” This blamelessness will be manifest at the coming of the Judge; but it is imparted already, and belongs to those whose hearts are filled with love to their fellow-men, and so with confidence toward God (comp. again 1Jn 4:16-17); in which confidence they anticipate the day when they shall be found “holy and without blemish before Him.” This assurance of heart resembles St Paul’s, expressed in 2Co 1:12: “Our glorying is this, the testimony of our conscience that in holiness and sincerity of God we have behaved ourselves in the world.” Such confidence must always be guarded by strict self-scrutiny and absolute dependence upon Christ. It was encouragement, however, rather than caution that St Paul’s readers just now required (see 1Th 3:2). This verse and the last set forth Christian perfection in its twofold aspect, as constituted at once by an unbounded love to men and a blameless consecration to God.
On “holiness” see notes to ch. 1Th 4:3; 1Th 4:7, also 1Th 2:10.
This “blamelessness” of the Thessalonians will be approved before our God and Father, Who listens to the Apostle’s prayers and thanksgivings and witnesses his joy on their account (1Th 3:9, ch. 1Th 1:3), and delights to see the good pleasure of His will accomplished in His children. He, the Trier of hearts (ch. 1Th 2:4), permits them now through Christ, and will surely permit them hereafter to stand in His presence with hearts unafraid in the coming of our Lord Jesus with all His saints.
This is the goal of the Apostle’s prayers and labours for the Church (comp. ch. 1Th 2:19; 1Th 5:23; 2Th 1:11-12); and the aim of the hopes and strivings of the Thessalonian believers (ch. 1Th 1:3; 1Th 1:10; 1Th 4:13; 1Th 5:11 ; 2Th 1:5, &c.). He prays that they may be able with good right to look forward confidently toward that Day, trusting not to be “ashamed before Him at His coming” (1Jn 2:28; 1Jn 3:3). On the title “Lord Jesus” see notes to 1Th 3:11, and ch. 1Th 2:15; 1Th 2:19; and on “coming” ( parousia), ch. 1Th 2:19.
Observe that “the Lord” (Christ) is the Agent of all that is set forth in 1Th 3:12-13. Christ fills His people’s hearts with love and sanctifies them by His Spirit, so that at the last He may present them to the Father as His joy and crown. Then He will be “glorified in His saints, and admired in all them that believed” (2Th 1:10-12).
His saints (or holy ones) are those, “unblameable in holiness,” whom Christ will acknowledge and associate with Himself at His coming. These last words have been shaping the Apostle’s prayer all along. To those who possess abundantly the spirit of love (1Th 3:12) the hope is given of being found amongst the “holy ones,” approved by God, who will attend the Lord Jesus on His glorious return to earth. Christ will not then be solitary, but will have a vast retinue of “the saints,” visible in forms of splendour like His own (Php 3:20-21) and “ with Him in glory” (Col 3:4). For this association of the returning Saviour and His saints, see further ch. 1Th 4:14; 1Th 4:17, and notes; 1Th 5:10; and 2Th 2:1, “The coming of our Lord Jesus Christ, and our gathering together unto Him.”
Fuente: The Cambridge Bible for Schools and Colleges
To the end he may stablish your hearts – That is, may the Lord cause you to increase in love 1Th 3:12, in order that you may be established, and be without blame in the day of judgment. The idea is, that if charity were diffused through their hearts, they would abound in every virtue, and would be at length found blameless.
Unblameable – See the 1Th 1:10 note; Phi 2:15; Phi 3:6 notes; Heb 8:7 note; compare Luk 1:6; 1Th 5:23. The meaning is, so that there could be no charge or accusation against them.
In holiness – Not in outward conduct merely, or the observance of rites and forms of religion, but in purity of heart.
At the coming of our Lord Jesus Christ – To judge the world; notes, 1Th 1:10. As we are to appear before him, we should so live that our Judge will find nothing in us to be blamed.
With all his saints – With all his holy ones – ton hagion. The word includes his angels, who will come with him Mat 25:31, and all the redeemed, who will then surround him. The idea is, that before that holy assemblage it is desirable that we should be prepared to appear blameless. We should be fitted to be welcomed to the goodly fellowship of the angels, and to be regarded as worthy to be numbered with the redeemed who have washed their robes and have made them pure in the blood of the Lamb. When we come to appear amidst that vast assemblage of holy beings, the honors of the world will appear to be small things; the wealth of the earth will appear worthless, and all the pleasures of this life beneath our notice. Happy will they be who are prepared for the solemnities of that day, and who shall have led such a life of holy love – of pure devotion to the Redeemer – of deadness to the world – and of zeal in the cause of pure religion of universal justice, fidelity, honesty, and truth, as to be without reproach, and to meet with the approbation of their Lord.
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. To the end he may establish your hearts] Without love to God and man, there can be no establishment in the religion of Christ. It is love that produces both solidity and continuance. And, as love is the fulfilling of the law, he who is filled with love is unblamable in holiness: for he who has the love of God in him is a partaker of the Divine nature, for God is love.
At the coming of our Lord] God is coming to judge the world; every hour that passes on in the general lapse of time is advancing his approach; whatsoever he does is in reference to this great event: and whatsoever we do should be in reference to the same. But who in that great day shall give up his accounts with joy? That person only whose heart is established in holiness before God; i.e., so as to bear the eye and strict scrutiny of his Judge. Reader, lay this to heart, for thou knowest not what a moment may bring forth. When thy soul departs from thy body it will be the coming of the Lord to thee.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These words some refer only to the verse immediately preceding: by increasing and abounding in love, their hearts would be established unblamable in holiness. Which is true, for that holiness is justly to be suspected, at least is to be blamed, which is without love to men. And love itself is a great part of holiness; and who will blame holiness when it shines forth in love? Yea, it will be unblamable before God and men. And when God doth cause a people to increase in love, he doth hereby establish them in holiness that is unblamable; where love is wanting the heart is not established. The hypocrite will fall off in an hour of temptation, because he wants love; and though he may for a while make a fair show before men, yet he is not unblamable before God, who searcheth the heart: neither will he be found so at the appearance of Jesus Christ; which the apostle prays for here with respect to these Thessalonians, that they might be established in holiness until the coming of Christ; or that they might be found unblameable in holiness at his coming. Whereby the apostle signifies there is yet another coming of Christ, when there will a strict trial pass upon men, and therefore the saints should labour to be then found unblamable, or without spot and blemish, as 2Pe 3:14.
At the coming of our Lord Jesus Christ with all his saints; whereof he gives a particular account in the next chapter. Others carry this verse as referring also to 1Th 3:10, where he desired to see their face to perfect their faith, that both by their faith and love they might be established unblamable in holiness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. your heartswhich arenaturally the spring and seat of unholiness.
before God, even ourFatherrather, “before Him who is at once God and ourFather.” Before not merely men, but Him who will not be deceivedby the mere show of holiness, that is, may your holiness be such aswill stand His searching scrutiny.
comingGreek,“presence,” or “arrival.”
with all his saintsincludingboth the holy angels and the holy elect of men (1Th 4:14;Dan 7:10; Zec 14:5;Mat 25:31; 2Th 1:7).The saints are “His” (Ac9:13). We must have “holiness” if we are to be numberedwith His holy ones or “saints.” On “unblameable,”compare Re 14:5. This verse(compare 1Th 3:12) shows that”love” is the spring of true “holiness” (Mat 5:44-48;Rom 13:10; Col 3:14).God is He who really “stablishes”; Timothy and otherministers are but instruments (1Th3:2) in “stablishing.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
To the end he may stablish your hearts,…. Which are very unstable and inconstant in their frames, and in the exercise of grace, and have need to be established in the love of God, against the fears of men, the frowns of the world, the temptations of Satan, and in, and with the doctrines of grace; [See comments on 1Th 3:2],
unblamable in holiness before God, even our Father. There is no holiness in men naturally; what is in them without the grace of God is only a show; true holiness is from the Spirit of God; and this is a stable thing in itself, and can never be removed or taken away; but the acts of it, through the prevalence of corruption, the force of Satan’s temptations, and the snares of the world, are fickle and inconstant; and the saints need to be established in the discharge of duty, as well as in the exercise of grace: and whereas the apostle prays, that they might be “unblamable in holiness”, the Alexandrian copy reads, “in righteousness” so one of Stephens’s; it must be observed, that no man is perfectly holy in this life; no man is without sin in himself, or lives without the commission of it; holiness in the best is imperfect; no man, as yet, is in himself sanctified wholly; there is no unblamable holiness but in Christ; and in him the saints are without spot and blemish, who is their sanctification and their righteousness; but in themselves they are full of spots and stains; yet through the grace of God their hearts may be so established with principles of holiness, and they may be so assisted in the acts of it daily, as to give no just cause of blame to men, and so to behave as to approve themselves “before God”, who sees the heart, and knows from what principles all actions flow: and this the apostle desires may be at the coming of our Lord Jesus; or unto the coming of him, as in 1Th 5:23 Either at death, when he comes into his garden, and gathers his lilies, and takes his to himself to be for ever with him; or at the day of judgment, when he comes to judge the quick and dead; and which coming of his is certain, and will be quickly and suddenly, and with great glory and power: and, as it is here added,
with all his saints; meaning either his holy angels, or rather the souls of his people, whom he will bring with him, and will raise their dead bodies, and reunite them to their souls, when they shall be for ever with him; and then shall they be unblamable in holiness, both in soul and body, and shall be presented by him, first to himself, and then to his Father, faultless, and without spot, or wrinkle, or any such thing. The Vulgate Latin, Arabic, and Ethiopic versions add, “Amen”; and so does Beza’s ancient copy, and the Alexandrian manuscript.
Fuente: John Gill’s Exposition of the Entire Bible
To the end he may stablish ( ). Another example of and the articular infinitive of purpose. Same idiom in 3:2. From , from , a support.
Unblameable (). Old compound adjective ( privative and verbal of , to blame). Rare in N.T. Predicate position here. Second coming of Christ again.
Fuente: Robertson’s Word Pictures in the New Testament
With all his saints [ ] . Saints is often explained as angels; but the meaning is the holy and glorified people of God. OiJ agioi is uniformly used of these in N. T. and never of angels unless joined with aggeloi. See Luk 9:26; Mr 8:38; Act 10:22. It is doubtful if oiJ agioi is used of angels in LXX Zec 14:5, which is confidently cited as an instance, is quoted at the conclusion of the Didache (xvi. 7), clearly with the sense of glorified believers. %Agioi aggeloi appears Tob. 11 14; 12 15; Job 5:1. Angels has no connection with anything in this Epistle, but glorified believers is closely connected with the matter which was troubling the Thessalonians. See ch. 1Th 4:13. This does not exclude the attendance of angels on the Lord ‘s coming (see Mr 8:38; Luk 9:26), but when Paul speaks of such attendance, as 2Th 1:7, he says, with the angels [] of his power.
Fuente: Vincent’s Word Studies in the New Testament
1) “To the end he may stablish your hearts” (eis to steriksai humon tes kardias) “to establish your hearts, affections;” Love is a stabilizer of one’s affections in holy thoughts and deeds, 2Th 2:17; 1Jn 3:20.
2) “Unblameable in holiness” (amemptous en hagiosure) “blameless in holiness”; so that there may be no indictable charge of unholy living brought against any child of God.
3) “Before God, even our Father” (emprosthen tou theou kai patros hemon) “Before God, even our Father”, the Father of us, before whom all shall one day stand to be judged, Rom 14:11-12.
4) “At the coming of our Lord Jesus Christ”, (en te parousia tou kuriou hemon lesou) “in (at) the body presence of us, at the body presence of Jesus that the judgment seat of Christ shall be set in the presence of God, when Jesus shall judge each of His children for granting or loss of rewards, 2Co 5:10-12.
5) “With all his saints” (meta panton ton agion autou) with all his holy ones”; all the redeemed shall be judged, those of Israel, the Gentile world outside the church, and those who are members of His church, for rewards and positions of service in His coming, kingdom, 1Co 3:8; 1 Corinthians 13-15; 1Co 10:32; 2Co 11:1-2; Rev 19:5-9.
Fuente: Garner-Howes Baptist Commentary
13 That he may confirm your hearts. He employs the term hearts here to mean conscience, or the innermost part of the soul; for he means that a man is acceptable to God only when he brings holiness of heart; that is, not merely external, but also internal. But it is asked, whether by means of holiness we stand at God’s judgment-seat, for if so, to what purpose is remission of sins? Yet Paul’s words seem to imply this — that their consciences might be irreproveable in holiness. I answer, that Paul does not exclude remission of sins, through which it comes that our holiness, which is otherwise mixed up with many pollutions, bears God’s eye, for faith, by which God is pacified towards us, so as to pardon our faults, (565) precedes everything else, as the foundation comes before the building. Paul, however, does not teach us what or how great the holiness of believers may be, but desires that it may be increased, until it attain its perfection. On this account he says — at the coming of our Lord, meaning that the completion of those things, which the Lord now begins in us, is delayed till that time.
With all his saints. This clause may be explained in two ways, either as meaning that the Thessalonians, with all saints, may have pure hearts at Christ’s coming, or that Christ will come with all his saints. While I adopt this second meaning, in so far as concerns the construction of the words, I have at the same time no doubt that Paul employed the term saints for the purpose of admonishing us that we are called by Christ for this end—that we may be gathered with all his saints. For this consideration ought to whet our desire for holiness.
(565) “ Nous fautes et infirmitez vicieuses;” — “Our faults and culpable infirmities.”
Fuente: Calvin’s Complete Commentary
Text (1Th. 3:13)
13 to the end he may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.
Translation and Paraphrase
13.
(We long to see such love abound among you) so that (by means of love) he may establish your hearts (to be) unblameable in holiness before our God and Father, at the coming of our Lord Jesus with all of his holy ones. (Amen)
Notes (1Th. 3:13)
1.
The goal of Pauls fervent prayer for the Thessalonians is something that the world does not want in any degree. Paul agonized that they would be unblameable in holiness before God. People in the world are proud of, and distinguished by, how wicked they can be. Whoever can curse the most violently, drink the most liquor, have the most wives and women, and make the most cutting remarks against blue-nose, Victorian, Puritan Christians is the most esteemed among the worlds elite.
2.
Paul prayed that we might be stablished unblameable in holiness. Stablish (or establish) means to set fast, place firmly, fix, make firm, render constant. Holiness is not to be a Sunday style, but is to be the well-established pattern of our whole lives.
3.
The Thessalonians would become unblameable in holiness as the result of the increase of their love. (1Th. 3:12) You cannot build a holy life without a sincere foundation of love.
4.
This holiness within us is to be fully exhibited at the coming of the Lord Jesus Christ. We shall never reach the unblameable perfectly attained stage in this life, but we shall reach it at the coming of the Lord Jesus. When he shall appear, we shall be like him; for we shall see him as he is. 1Jn. 3:2. Do you have the hope of being like Jesus (and God) when He appears? Every one that hath this hope in him, purifieth himself, even as he (Jesus or God) is pure. 1Jn. 3:3.
(The word coming in this verse is parousia. See notes on 1Th. 2:19, par. 7, concerning this word.)
5.
The Lord Jesus will come with all his saints. The word here translated saints simply means holy ones. It is applied to angels as well as people. It probably refers to angels in this verse. Jesus will come back with His holy ones, the angels. (See Special Study on page 247, The Coming of the Lord With All His Saints.) Will you be unblameable in holiness when you see Jesus, the holy one, with all His holy angels? God grant us determination and His help that we shall so be.
6.
Many ancient manuscripts of the Bible have Amen at the close of this verse. We include it in our paraphrase. The Amen here fittingly closes not only this prayer, but the whole Part One of the epistle.
STUDY SUGGESTIONS
1.
We urge you now to go back and review the outline of chapter 3 (which is found at 1Th. 2:17).
2.
Also we urge you now to answer (preferably by writing out) questions 19 to 38 from the section that follows immediately.
Fuente: College Press Bible Study Textbook Series
(13) To the end.A beautiful connection of thought. Perfect and settled sanctification in the eyes of God is the object in view, and the means by which it is to be attained is growing and overflowing love toward mankind. (See Col. 3:14.) St. Paul is already thinking, probably, how he shall treat the subject of chastity in the next chapter. (See Note on 1Th. 4:6.)
Before God . . . at the coming.The hearts are to be unblamably holy before Godnot only all through life, but also at the Judgment Day, when Jesus Christ is to judge us in the Fathers presence. Though He has committed all judgment unto the Son (Joh. 5:22), yet the judgment is His own, and the Son is the agent by whom He judges, just as He is the agent by whom He creates (see Act. 17:31): therefore in that day it is in the Fathers sight rather than in the Sons (though there can be no divergence between Them) that we are to be able to clear ourselves.
With all his saintsi.e., attended by them:-
Thousand, thousand saints attending,
Swell the triumph of His train.
The word might possibly be stretched to include the holy angels (Deu. 33:2; Dan. 4:13, et al.); but here we may more probably suppose that St. Paul is anticipating his teaching of 1Th. 4:14, and besides, the Greek seems almost to indicate that these saints are to be assessors in the judgmentan honour to be given only to holy men. (Comp. Luk. 22:30; Joh. 5:28; 1Co. 6:3, et al.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Unblameable in holiness Not as Olshausen interprets, that holiness which consists in Christ in us, invisible here but made visible hereafter; nor in the perfect keeping of the Christless law; but in a personal holiness wrought in us by Christ, whereby we are enabled so to avoid sin and so to live in a perfect repentance for all infirmities as to receive the ever continuing, forgiving power of Christ’s blood, and a continuous uncondemning acceptance with God.
At the coming And this personal holiness, wrought by the cross of Christ, can stand scrutiny at the throne of Christ. He who is in perpetual forgiveness of us here, will not condemn us there. Since he will see that all our blamelessness, though attained by us, is wrought by him.
With all his saints Bringing their blessed spirits from Paradise to the resurrection scene. But in the Old Testament, as Olshausen remarks, the term for saints, holy ones, “undeniably means angels, as in Psa 89:7; Zec 14:5; Dan 8:13; Dan 9:20. Besides, angels are named as accompanying Christ in his advent. Mat 16:27; Mat 25:31 ; 2Th 1:7; Jud 1:14.”
Fuente: Whedon’s Commentary on the Old and New Testaments
1Th 3:13. The coming of our Lord Jesus Christ with all his saints. How often and how skilfully does St. Paul mention the Lord Jesus Christ, and his coming to judgment, to support and animate them both to do and to suffer, according to the good and holy and acceptable will of God! See Dan 7:10. When our Lord Jesus Christ comes thus attended, he will present all his sincere and faithful followers to his Father, unblameable in holiness. Who would not desire to be thus presented to God, even our Father, at the coming of our Lord Jesus Christ, attended by all his saints, and all the holy angels! See 2Co 11:2. Eph 5:27. 2Pe 3:14.
Inferences.What an amiable example to gospel-ministers has the great Apostle held forth, in his warm affection to, and solicitous concern for, the church! They, like him, ought to demonstrate their love to, and use all means for, the establishment and comfort of the souls that are under their guidance and care; and for taking off discouragements which might arise from the hardships for the sake of the gospel, which God, in his wise providence, may have allotted to them, and given them reason to expect. And, ah! what a touching and painful grief of heart is it, to tender and faithful pastors, to be afraid, lest, through the subtlety and violence of Satan and his emissaries, professors, of whom they have hoped well, should miscarry, and all the labour which had been spent upon them should come to nothing! But O! the joy which springs up in their souls, and adds a relish to life itself, when they find that their dearly beloved charge continue steadfast in the faith, and that their faith works by love to Christ and one another, and to his ministering servants, especially to such of them as have been instruments of their conversion; and that it spreads with a benevolent temper towards all mankind! How does their knowledge of this engage their thankfulness to God, and animate them to go on with cheerfulness and joy in all their services and sufferings; and to contribute what in them lies for the further establishment of their flocks in faith and love, and for perfecting all which concerns them, that they may be unblameable in holiness in the sight of God, until, and in, the day of Christ! For this they have a longing desire to see them, and be further helpful to them; for this they labour, whether present or absent, looking up to God to direct their way; and for this they continually pray to the God of all grace, as their God and Father in Christ, and to the Lord Jesus, as their great Head and Mediator, who will certainly appear a second time, to the salvation of all his faithful saints. And may it be our chief concern, and happy lot, to be found among those who will be gathered together to glorify him at the last day!
REFLECTIONS.1st. The solicitude which the Apostle felt toward his Thessalonians, engaged him to send Timothy to them, and to be left alone at Athens, however useful or comfortable such a friend, at that time, might be to him. Wherefore, when we could no longer forbear, so anxious was I to hear of your affairs, we thought it good to be left at Athens alone; and sent Timotheus our brother and minister of God, and our fellow-labourer in the gospel of Christ; and this in order also to establish you in the truth, to build you up in the glorious doctrines of the gospel of Jesus, and to comfort you concerning your faith, exhorting you to abide unshaken in your profession, and suggesting the most encouraging motives thereto; that no man should be moved by these afflictions; for yourselves know that we are appointed thereunto. God has been pleased, for his own glory and the good of his church, in his permissive Providence, to suffer his servant to be thus persecuted; for verily when we were with you we concealed nothing from you, but told you plainly before the persecutions came, that we should suffer tribulation, even as it came to pass, and ye know. For this cause, when I could no longer forbear reflecting upon your very critical and trying circumstances, I sent to know your faith, lest by some means the tempter should have tempted you to turn back from the profession of Christ, and our labour be in vain, notwithstanding all the promising appearances which emboldened my confident hope in your fidelity. Note; (1.) We must count the cost before we inlist under Christ’s banner. (2.) The devil usually seeks to discourage new converts by the violent opposition which he raises against them. (3.) Faithful ministers labour to confirm the faith, and to comfort the hearts of those who are suffering for righteousness’ sake.
2nd, The Apostle:
1. Expresses the vast satisfaction which he felt at Timothy’s report: but now when Timotheus came from you unto us, and brought us good tidings of your unshaken faith in Christ, and fervent charity towards each other; and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you; therefore, brethren, we were comforted, and all my anxious fears gave place to holy joy in and over you, in all our affliction and distress, which we were here suffering when Timotheus arrived, but which were now made light and easy, by the knowledge of your faith in Jesus, and fidelity to his cause; for now we live and are happy in the midst of all our persecutions and dangers, if, or seeing ye stand fast in the Lord, and are not moved away from the hope of the gospel. Note; Nothing is such an encouragement to suffer for Christ and his gospel, as seeing the happy effects of our labours upon those among whom we minister.
2. The glad news filled him with thankfulness to God, and opened his heart and lips in prayer. For what thanks can we render to God again for you, or how sufficiently express our gratitude, for all the joy wherewith we joy for your sakes before our God, night and day praying exceedingly, with unusual fervour and vehemence, that, if the Lord so pleased, we might see your face again, and might perfect that which is lacking in your faith, helping you to farther and clearer discoveries of the gospel, and leading you to fuller and more assured confidence in the Lord? Note; (1.) The strongest believers need still to have their faith increased. (2.) The ministry of the word is the great means which God usually blesses for that happy purpose.
3. He tells them what was a constant subject of his prayers for them. Now God himself and our Father, who, as God, hath all power to supply every want of his people, and, as our reconciled God and Father, is, in the fulness of his love and grace, disposed most tenderly towards us; and our Lord Jesus Christ, who is equally with the Father the object of our prayers, and through whose mediation we receive an answer of peace, direct our way unto you, and in his providence enable us to accomplish the purposes that we have formed. And the Lord make you to increase and abound in love one towards another, and towards all men, even as we do towards you, advancing to higher attainments in this godlike temper; to the end that he may stablish your hearts in faith and love, unblameable in holiness before God, even our Father, approving yourselves to him in all simplicity and godly sincerity, that you may be acknowledged by him at the coming of our Lord Jesus Christ to judgment, with all his saints, who in that day shall stand before his throne, and share his triumphs. Note; (1.) An increase in love is the best symptom of the flourishing state of the Christian’s soul. (2.) All God’s people desire to be found unblameable in holiness before him, and so to walk as to please him well in all things. (3.) It is God alone by his grace who can make us such as he would have us to be; therefore to him must we, without ceasing, direct our prayer. (4.) The Lord Jesus shall quickly come in glory with all his saints. Happy the soul that shall then have boldness in his presence.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Th 3:13 . The final aim is derived from the wish, 1Th 3:12 , because love is the fulfilling of the law (Rom 13:10 ), and the band of perfection (Col 3:14 ).
] not so that (Pelt, Baumgarten-Crusius); also, not so much as (Koppe), by which the words would only annex a new wish to the preceding. It is designed to introduce a majus , a greater, specifying the higher or final aim to which and are to conduct. But the subject in is not (Oecumenius), but (which, however, is not, with Theophylact and Schrader, to be converted into the idea ), or, with the contingent spuriousness of in 1Th 3:12 : God and Christ, 1Th 3:11 .
denotes confirming, strengthening generally , not confirming in the faith (Flatt, Pelt), against which is the context.
] Chrysostom: , . .
] proleptic: so that you will be blameless . Comp. 1Co 1:8 ; Phi 3:21 (according to the correct reading); Winer, p. 549 [E. T. 779]; Khner, II. p. 121.
] belongs not to , but to , specifying the sphere in which the blamelessness is to be shown. The expression denotes the condition of holiness, comp. Rom 1:4 ; 2Co 7:1 ; erroneously Koppe: alias , and Olshausen: is the process of becoming holy, the result of which is .
] before God, according to His judgment, His judicial sentence , belongs neither to (Koppe, Pelt), nor to (de Wette, Koch), but to the whole .
] Flatt, with whom Hofmann, in his Schriftbeweis , II. 2, Exo 1 , p. 595, agrees (he construes the passage differently in Exo 2 , p. 649, and in his H. Schr. N. T. , without altering his interpretation of ), unites the clause with : “in order that ye may appear blameless on that day with all who are consecrated to God, who are the genuine members of His people, who truly honour God and Christ.” So also Musculus; and also Benson and Olshausen (comp. also Bouman, Chartae theol. I. p. 81 ff.), although they do not construe with Musculus and Flatt, understand by the earlier perfected believers . But the difficulty which impelled Flatt to this interpretation (and in which Schrader finds even an objection against the authenticity of the Epistle), namely, that in the New Testament never denotes the angels when it is by itself, that is, without the addition of , vanishes, as (1) The advent is considered as glorified by the appearance of angels; comp. 2Th 1:7 ; Mat 16:27 ; Mat 25:31 ; Mar 8:38 ; Luk 9:26 . (2) In the Old Testament without any further addition , and in the LXX. , is a designation of the angels; comp. e.g. Zec 14:5 ; Dan 4:10 ; and therefore this current designation cannot surprise us in Paul. Also, what Hofmann in the above-mentioned place urges in favour of Flatt’s interpretation is without force. For to “the probability of the three prepositions , , and being used in a similar connection,” is opposed the greater naturalness and easiness of the connection of with the directly preceding . “And that also the connection” supports Flatt’s explanation, “since the brotherly love in which the Thessalonians are to grow finds its suitable reward in sharing at length the blessed fellowship of all the saints of God,” so that hereby is already introduced “what the apostle has particularly to teach the Christians of Thessalonica for their comfort, that those believers who fell asleep before the Advent of the Lord will not be wanting at it,” can only be maintained without arbitrariness, if not only the explanation in 1Th 4:1-12 , but the section 1Th 4:13 ff., be directly joined to 1Th 3:13 ; and then this section would be introduced with , instead of with .
Moreover, the concluding word is more correctly referred to , than, with Pelt, Riggenbach, and others, to .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
REFLECTIONS
Who can behold the affection, manifested by the Apostle to the Church, as set forth in this Chapter, without being struck with the conviction, that there is, there must be, in every faithful minister of Christ ordained, and sent forth, as Paul was, by the Holy Ghost, somewhat of the same love and affection. How is it possible for that man to be earnest in the service of souls, whose own soul is not melted by grace, into an ardent desire, for their everlasting welfare? Coldness, deadness, and an indifferency, argue, yea, prove, an unsuitableness for the ministry. And, whatever gifts and talents of the head a man may possess, in the mere letter-knowledge of the truths of God; he will never enter into the ministry with an earnestness to win souls, except a sense of his own salvation, makes him feel for others. Blessed Paul counts it his life, while the Church lived. The salvation of the people, was his hope, and crown of rejoicing. And hence, he could, and did say: as you have acknowledged, so we trust you shall acknowledge even to the end, that we are your rejoicing, as ye also are ours, in the day of the Lord Jesus. Reader! it will be your happiness, and mine, to discover our hearts brought into the same oneness of spirit, in Christ. His is the glory, and ours is the happiness. And, while both minister and people, are established by his grace, in him; we shall then be accepted, unblameable in holiness in him, before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
13 To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.
Ver. 13. To the end he may stablish ] Love is of a ferruminating, establishing property. That grace will not hang together, nor hold out, that is severed from charity.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13 .] the further and higher aim of . . . in order to confirm (i.e. ‘in order that He may confirm’) your hearts (not merely : , Chrys.) unblameable (i.e. so as to be unblameable: cf. reff. and , Il. . 6, , , , sch. Ag. 1258, , Soph. d. Col. 1200) in holiness (belongs to ., the sphere in which the blamelessness is to be shewn: not to ) before (Him who is) God and our Father (or our God and Father . This ensures the genuineness of this absence of blame in holiness: that it should be not only before men, but also before God), at (in) the coming , &c.
we need not enter into any question whether these are angels, or saints properly so called: the expression is an O. T. one, Zach. 14:5, LXX, and was probably meant by St. Paul to include both. Certainly (2Th 1:7 . Mat 25:31 , al.) He will be accompanied with the angels : but also with the spirits of the just, cf. ch. 1Th 4:14 .
Fuente: Henry Alford’s Greek Testament
To the end. App-104.
stablish Greek. sterizo. See Rom 1:11.
unblameable. Greek. amemptos. See Php 1:2, Php 1:15.
holiness. Greek. hagiosune. See Rom 1:4.
before. See Joh 12:37.
coming. Greek. parousia. Compare 1Th 2:19.
saints. See Act 9:13.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] -the further and higher aim of . . .-in order to confirm (i.e. -in order that He may confirm) your hearts (not merely : , Chrys.) unblameable (i.e. so as to be unblameable: cf. reff. and , Il. . 6,-, , , sch. Ag. 1258,- , Soph. d. Col. 1200) in holiness (belongs to .,-the sphere in which the blamelessness is to be shewn:-not to ) before (Him who is) God and our Father (or our God and Father. This ensures the genuineness of this absence of blame in holiness: that it should be not only before men, but also before God), at (in) the coming, &c.
-we need not enter into any question whether these are angels, or saints properly so called: the expression is an O. T. one,-Zach. 14:5, LXX,-and was probably meant by St. Paul to include both. Certainly (2Th 1:7. Mat 25:31, al.) He will be accompanied with the angels: but also with the spirits of the just, cf. ch. 1Th 4:14.
Fuente: The Greek Testament
1Th 3:13. , with) Construe with , at the coming; comp. 2Th 1:7.- , with all the saints) This phrase comprehends angels and the elect of the earth.-, His) Christs, Act 9:13.
—–
Fuente: Gnomon of the New Testament
1Th 3:13
to the end he may establish your hearts unblamable in holiness before our God and Father,-The prayer that God would make them to increase in love toward one another and toward all men was to the end that he might thereby establish their hearts unblamable in holiness before God.
at the coming of our Lord Jesus with all his saints.-This carries the thought that the heart cannot be established unblamable in holiness before God-cannot be prepared to meet the Lord at his coming-without a heart abounding in love toward both God and man. Love worketh no ill to his neighbor; love therefore is the fulfilment of the law. (Rom 13:10.) He who abounds in love must do what the law requires him to do, both toward God and man.
Fuente: Old and New Testaments Restoration Commentary
he may: 1Th 5:23, Rom 14:4, Rom 16:25, 1Co 1:8, Phi 1:10, 2Th 2:16, 2Th 2:17, 1Pe 5:10, 1Jo 3:20, 1Jo 3:21
unblameable: Eph 5:27, Col 1:22, 1Jo 3:20, 1Jo 3:21, Jud 1:24
before: 1Th 3:11
at the: 1Th 2:19, 1Th 4:15, 1Th 5:23, 1Co 1:7, 1Co 15:23, 2Th 2:1
with: Deu 33:2, Zec 14:5, 2Th 1:10, Jud 1:14
Reciprocal: Psa 7:9 – but Psa 50:5 – my saints Pro 4:26 – let all thy ways be established Dan 8:13 – one saint Mar 4:28 – first Luk 1:6 – blameless Act 14:22 – Confirming Act 14:23 – they commended Act 16:5 – so Rom 1:11 – to the 1Co 6:2 – the saints 2Co 1:14 – in the 2Co 1:21 – stablisheth 2Co 7:1 – perfecting Gal 1:4 – our Phi 4:1 – so 1Th 3:2 – to establish 1Th 4:14 – sleep 1Ti 6:14 – until Heb 10:24 – love Heb 12:14 – and holiness Heb 13:21 – Make Jam 5:7 – unto 2Pe 3:14 – in peace 1Jo 2:28 – at his
Fuente: The Treasury of Scripture Knowledge
1Th 3:13. Stablish is from the same word as “establish” in verse 2, and the meaning is to strengthen or confirm. Unblameable in holiness signifies a life of righteousness that avoids the evils of the world to such an extent, that they cannot be truly blamed with committing them.
Fuente: Combined Bible Commentary
1Th 3:13. The coming of our Lord Jesus Christ. This Paul looks forward to as the time when those who are holy shall be acknowledged and manifested as such; and beyond which there is no fear of falling away. His prayers for them reach to that point but not beyond.
With all his saints. Christ is to appear with all His holy angels (Mat 25:31; 2Th 1:7), and at His appearing His saints are at once to join Him (Mat 24:31; 1Th 4:16-17). Probably both angels and men are included in the present expression.
Fuente: A Popular Commentary on the New Testament
Here a particular and special reason is assigned, why he prayed so fervently for their abounding in love, namely, in order to their establishment in faith and holiness; teaching us, that as true love evidences the co-existence of all graces, so it gives stability and establishment to all graces.
Learn hence, 1. That growth in grace is accompanied with stability both in faith and holiness.
2. That a general and abounding charity, being that by which we become most like unto God, tends exceedingly to our establishment in all grace, and renders us unblameable before God, at the appearance of Christ.
Learn, 3. That there will be no possibility of appearing unblameable before Christ at his coming, without the love and practice of universal holiness in our Christian course.
Learn, 4. That the perfecting of a saint’s graces, and rendering him altogether unblameable, without spot or imperfection in grace and holiness, is reserved till Christ’s coming. Then, and not till then, shall our holiness be perfected, our love improved to a seraphim’s likeness, all burning; then shall we obey with vigour, praise with cheerfulness, delight in God above measure, fear him without torment, trust him without despondency, serve him without lassitude and weariness, without interruption or distraction, and be perfectly like unto him, as well in holiness as in happiness, as well in purity as in immortality.
Come, then, Lord, down to me, Or take me up to thee.
Fuente: Expository Notes with Practical Observations on the New Testament
to the end he may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. [The “you” of verse 12 is emphatic, and stands in contrast with “our” of verse 11, as though Paul said “the Lord direct our way to you, but whether he does so or not, may he prosper you, causing your love to grow and abound, even as we grow in love toward you, that by love (though ye may lack somewhat of instruction) ye may be so established that no one can lay anything to your charge when the Lord Jesus comes.” The Epistles to the Thessalonians have many such brief prayers (1Th 3:11; 1Th 5:23; 2Th 1:11; 2Th 2:16; 2Th 3:5-16). In verse 11, and also at 2 Thess 2:16-17; while we have God and Jesus for nominatives, yet the accompanying verb is in the singular, thus showing the oneness or unity of God. The love which Paul here asks for is Christian love. “This,” says Theophylact, “is the character of divine love to comprehend all; whereas human love hath respect to one man, and not to another.” Since the word “saints” (literally, holy ones) is used in the Old Testament to include angels, it is likely that they are included here, for Paul’s words are, no doubt, an indirect quotation of Zec 14:5]