1 Wherefore, when we could no longer endure. By the detail which follows, he assures them of the desire of which he had spoken. For if, on being detained elsewhere, he had sent no other to Thessalonica in his place, it might have seemed as though he were not so much concerned in regard to them; but when he substitutes Timothy in his place, he removes that suspicion, more especially when he prefers them before himself. Now that he esteemed them above himself, he shews from this, that he chose rather to be left alone than that they should be deserted: for these words, we judged it good to be left alone, are emphatic. Timothy was a most faithful companion to him: he had at that time no others with him; hence it was inconvenient and distressing for him to be without him. It is therefore a token of rare affection and anxious desire that he does not refuse to deprive himself of all comfort, with the view of relieving the Thessalonians. To the same effect is the word εὐδοκήσαμεν, which expresses a prompt inclination of the mind. (554)

(554) “ Vne affection prompte et procedante d’vn franc coeur;” — “A prompt disposition, proceeding from a ready mind.”

Fuente: Calvin’s Complete Commentary

SOME SATISFACTORY MODELS

1Th 1:1-4

THE Church at Thessalonica originated in the face of furious opposition. The report of it, as recorded in the seventeenth chapter of the Book of Acts, shows that Paul evinced great courage in entering in to the Jewish synagogue and for three Sabbath days reasoned with them out of the Scriptures, opening and alleging, that Christ must needs have suffered, and risen again from the dead.

The fruit of this preaching was a certain number of Jewish converts and a larger number of Greek, and of the chief women not a few.

But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.

The consequence was that Paul and Silas, in order to end the uproar and create greater safety for the new believers, departed by night and went in turn to Berea and Athens and on to Corinth.

It is easy to understand how the Apostles heart would be ill at ease until he had heard how the uproar turned out, and knew the safety of his Christian brethren.

To that end he had sent Timothy from Athens to bring him a report; and now, to encourage the little body of believers, he writes this First Letter, probably in the year A. D. 54.

It had, as Scofield suggests, a threefold object: to confirm the new believers in the fundamental truths of Scripture, to exhort them to holy living, and especially to comfort them concerning some believers who had fallen asleep. Inasmuch as the time since his departure was short, in all probability, these believers had been put to sleep by the opposition.

The somewhat natural division of this First Epistle we shall attempt to follow in this discourse, and consequently talk to you on a Model Salvation, a Model Servant, and a Model Sanctification. However, we shall follow this outline of the Book with discussions devoted to the great Biblical doctrines of the Return, the Resurrection, and the Rapture, which are introduced into the fourth chapter.

Since framing the outline for this sermon we have discovered that Dr. Scofield, in the Scofield Bible, presents a similar, in fact, an almost identical, outline of the same.

We call attention first to

A MODEL SALVATION

His salutation completed (1Th 1:1-3), he addresses himself to this subject of salvation in the remainder of the chapter. What he has to say might be considered under the following suggestions: salvation as evidenced in consecration, as it existed in the form of ensamples, and as it sounded out the saving word.

It was evidenced in true consecration.

Our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.

Paul was one of those preachers who needed not to make a defense of his own conduct, and required not from others a recommendation of character. His unselfishness in service, his consistency of conduct, his evident character, had all been as an open book, and friend and foe alike had seen in him, and heard from him, nothing that demanded explanation or required defense.

On the other hand, his very consecration to the cause which he had but recently espoused was in clear evidence of his sincerity in action. Robert Morrison, that great missionary, at the call of whose name the pulse of the Church of God is quickened, gives us an insight into his very soul in this circumstance. After his conversion he raised the question, Lord, where shall I serve? And he tells us how it was answered. I learn from Thy Word that it is Thy holy pleasure that the Gospel should be preached in all the world for a witness unto all nations. Thou hast given commandment to Thy servants unto the end of the world to preach the Gospel to every creature promising them Thy presence. When I view the field, O Lord, my Master, I perceive that by far the greater part is entirely without laborers, or at best has but here and there one or two, whilst there are thousands crowded up in one corner. My desire is, O Lord, to engage where laborers are most wanted.

That was the spirit that sent him to the heathen land and made him a burning and a shining light against its blackness of darkness. And that is the spirit of conquest, wherever found in the Church.

Pauls salvation effected in him an ensample.

Ye became followers of us, and of the Lord, having received the Word in much affliction, with joy of the Holy Ghost.

So that ye were ensamples to all that believe in Macedonia and Achaia.

Herein is a twofold instance of ensample: to them, first, Paul had become an example, and second, they, in turn, became ensamples to all that were in all Macedonia and Achaia.

The business of the world is carried on largely by samples. The great factories of earth sell their products through samples; fruits of the earth are sold after the same manner, by samples. It is no wonder that Christianity is judged by samples. The overwhelming majority of men do not read the Prophets or the Apostles. The Letters of Paul are largely left, as it were, in unbroken envelopes. But they do read you, and they read me. We are the living epistles * * known and read of all men. If it were possible today to say of the church-members, as Paul said of the Thessalonian Christians, Ye were ensamples to all that believe, what spiritual power would be engendered thereby! Happy is he that condemneth not himself in that thing which he alloweth (Rom 14:22).

Chauncey M. Depew, writing of his personal experience when he was in his ninety-first year, in the form of a Holiday Greeting to the World, said among other things, The essence of happiness in this world, and salvation in the next, is to live in Christ, to absorb His spirit, His love, His all-embracing humanity.

That spirit will, if truly entertained, never fail. The woman, who gave birth to John Chrysostom and brought him up in the ways of truthfulness and piety, excited from a heathens lips these words, as he looked upon her and thought of her life, Oh, what wonderful women these Christians have.

The mother of Gregory, that spiritual giant of the fourth century, was seldom seen, we are told, except as she attended worship, or carried baskets of food or clothing to the poor, or went visiting the sick; while the Godly mother of Bernard is said to have trained him, giving him utterly to God, and in the eagerness of her impassioned devotion, to have inspired him with the highest spirit of service. You have all heard that story, that doubtless had a truthful origin, of how a Sunday School teacher put to her class the question, What is your favorite version of the Bible? One answered, The King James, Another, The American Revision, a third, Moffats New Testament. One lad, whose Christian mother justified his remark, said, I like my mothers version best; she lives it! The best exposition of sacred Scripture is a holy life.

Paul was a power with his converts in proportion as he could truthfully say to them, Be ye followers of me and the Macedonian Christians were effective with their unregenerate neighbors in proportion as they were ensamples to all that believe.

But, as faith without works is dead so Christianity demands more than a holy life. It demands an aggressive ministry; and I find a third point in this model salvation that requires emphasis:

It sounded out the saving word.

The Apostle says,

From you sounded out the Word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing.

For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the Living and True God;

And to wait for His Son from Heaven, whom He raised from the dead, even Jesus, which delivered us from the wrath to come (1Th 1:8-10).

It will be remembered that this was the chief characteristic of the Apostolic Church. When Saul of Tarsus raged in his persecution against the people of Christ, he succeeded in scattering the Church, not in silencing it. In fact, his opposition accomplished1 exactly the opposite result, for

They that were scattered abroad went every where preaching the Word.

Then Philip went down to the city of Samaria, and preached Christ unto them.

And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.

For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed.

And there was great joy in that city.

Later this same Philip bore the word of testimony in the presence of the treasurer of the Ethiopians, a eunuch of great authority under Candace the queen, and preached unto him Jesus, and his baptism followed; and doubtless a church for Northern Africa was born out of that witness.

The greatest single need of the Church of God today is that of witnessing. In the language of the Word, the last affirmation of the ascended Christ was, Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. Would God that every man of us, and every woman member of the Church militant might be able to say with Catherine Hankey:

I love to tell the story Of unseen things above,Of Jesus and His glory,Of Jesus and His love.I love to tell the story,Because I know tis true;It satisfies my longings As nothing else can do.

I love to tell the story:Tis pleasant to repeat,What seems, each time I tell it,More wonderfully sweet.I love to tell the story:For some have never heard The message of salvation From Gods own holy Word.

I love to tell the story;For those who know it bestSeem hungering and thirsting.To hear it like the rest.And when, in scenes of Glory,I sing the new, new song,Twill be the old, old story That I have loved so long!

I love to tell the story;Twill be my theme in Glory,To tell the old, old story Of Jesus and His love.

But we pass to the second point in our study:

A MODEL SERVANT

Here we speak of Paul himself, and you will find in the Epistle a defense of our claim.

First of all, He was a courageous servant. This is evidenced in the statement,

For yourselves, brethren, know our entrance in unto you, that it was not in vain:

But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the Gospel of God with much contention.

For our exhortation was not of deceit, nor of uncleanness, nor in guile:

But as we were allowed of God to be put m trust with the Gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.

For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness.

Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the Apostles of Christ.

But we were gentle among you, even as a nurse cherisheth her children:

So being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us (1Th 2:1-8).

It is impossible to follow the Apostle Paul through the assiduous labors recorded in Acts, or trace his steps, as those are revealed in these Epistles, without marveling at the courage of the man. He does not ask, as did Caleb in the Old Testament, for the hardest task to be assigned to any servant of God; but, like the true warrior, takes his way to the very spot where the fight is thickest, and there exposes his person to any danger incidental to victory. There can be little question that the martyrs of all the ages have been inspired and enheartened by the Pauline example. When he faced the block without fear, saying, as he drew nigh to that decapitation, I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the Righteous Judge, shall give me at that day: and not to me only, but unto all them also that love His Appearing, he was clearing the path for martyrs who should follow, and was exhibiting a spirit of courage that would sustain them in kindred ordeals.

There is an echo of Paul in the experience of Latimer and Ridley. When you remember that their faith had been subjected to every conceivable indignity, made to endure every suffering that was possible to leave them life, including an attempt to freeze them to death in the tower of London, where they spent a winter without fire, and how at last they were led forth to be not only thawed out by the flame, but consumed in the same, joyfully they went, and the old man Latimer, cheerfully encouraged his friend by saying, Be of good cheer, Master Ridley, and play the man. We shall this day light by the grace of God such a candle in England as I trust shall never be put out.

One of the most popular hymns of modern times is known as Stand up, Stand up for Jesus. The hymn was written by Rev. George Duffield, a Presbyterian minister. It originated after this manner: one Sunday a young Episcopalian clergyman preached to five thousand men in Jaynes Hall, Philadelphia. His text was Exo 10:11. The sermon was said to be one of the most wonderful of modern times. All Philadelphia was deeply stirred by a very great revival. The preacher, young Dudley A. Tyng, threw himself into the work with great heartiness. He was one of the noblest, bravest, manliest of men. The following Wednesday, after preaching the great sermon, he left his study for a moments rest, going out to his barn. There was a mule at work there in the power machine, shelling corn. He paused to stroke the mules neck, when the sleeve of his silken gown caught in the cogs of the machine and his arm was literally torn out by the roots. Just before he died, his father at his bedside asked him if he had any message to send to the men in the great noon-day prayer-meeting and to the ministers associated in that work. Tell them, he said, to stand up for Jesus!

On the Sunday following his death, Rev. George Duffield preached from Eph 6:14 and read the verses of the hymn as he had written them the day before. The Superintendent of the Sunday School had them printed. Later a Baptist newspaper, publishing the same, music was found for the words, and the Church has joined heartily in the music ever since because of the inspiring sentiment that the words contain:

Stand up! stand up for Jesus!Ye soldiers of the Cross;Lift high His royal banner,It must not suffer loss.From victory unto victory His army shall He lead,Till every foe is vanquished,And Christ is Lord indeed.

Stand up! stand up for Jesus!Stand in His strength alone;The arm of flesh will fail you;Ye dare not trust your own;Put on the Gospel armor,And, watching unto prayer,Where duty calls or danger,Be never wanting there.

Stand up! stand up for Jesus!The strife will not be long;This day the noise of battle,The next the victors song.To him that overcometh,A crown of life shall be;He with the King of Glory Shall reign eternally.

The greatest needs of the Church of God, in this hour, is the courage to be a Christian.

He was a conscientious servant.

For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the Gospel of God.

Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe:

As ye know how we exhorted and comforted and charged every one of you, as a father doth his children,

That ye would walk worthy of God, who hath called you unto His Kingdom and glory (1Th 2:9-12).

This language strangely contrasts a certain course of conduct characterizing these latter days. There is an enormous amount of complaint on the part of evangelists because so little work now opens for them. The failure of evangelism is not wholly due to the apostate condition of the Church. The professionalist may blame himself for much of it. His methods have broken the entire system down and have produced with the sanest and most spiritual of church people a certain antipathy to the whole procedure. In America, at least, evangelism has been commercialized, and because one man with the enormous backing of the churches of great cities was able, by the adoption of rather questionable methods, to secure enormous sums for a meeting of a few weeks, hundreds of others grew equally ambitious and commenced to ape in the matter and carry about with them a great company of salaried assistants, women workers, boy specialists, pianist, chorister, soloists, tabernacle men, book table women, and demand of those who sought their services what was known as an expense account of travel, entertainment and advertising, that together with the offering required at the end, would exceed a century outlay on the part of the early Christian church. In addition to this unscriptural and indefensible charge many of these professionals have exercised a ministry that has been fruitless so far as any definite results were concerned.

Two men, who have been much in the ascendant in recent years in America so far as crowds were concerned, one of them from over seas and the other native to the soil, are men, who though they address thousands through the co-operative endeavor of the churches that call them, have never been known to hold a meeting anywhere that added any considerable number of people to the churches thus engaged and burdened. The unfortunate result is that evangelism itself is discredited and faithful evangelists are finding it even more difficult to secure work than the faithless, since their methods are uniformly less spectacular and consequently less popular with the jazz-loving age.

In all this we are not attempting at all to say that all evangelists ought to labor as Paul and his companions did, night and day without charge to anybody, for we believe that the Church of God is often guilty of withholding more than is meet and suffering spiritual poverty as a result. But we are saying that the show of the spirit of sacrifice on the part of evangelists, and above all, a blameless behavior among them that believe, together with a ministry of exhortation and comfort and warning would result in a worthy walk on the part of them called unto the Kingdom and glory of Christ.

He was a commissioned servant.

For this cause also thank we God without ceasing, because, when ye received the Word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the Word of God, which effectually worketh also in you that believe.

For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:

Who both killed the Lord Jesus, and their own Prophets, and have persecuted us; and they please not God, and are contrary to all men:

Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.

Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.

For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His Coming?

For ye are our glory and joy (1Th 2:13-20).

Paul here affirms afresh that he had originated no Gospel, but had passed on to them that which he had received, even the Word of God which effectually worketh also in you that believe. He reminded them that their experience was like others, the experience of suffering, and still more like that of their Lord and His Prophets, who had been killed, and now His Apostles who were suffering persecution. And yet, the great Apostle reminds them that these things are all forgotten in the joy and rejoicing over them as trophies through the Gospel.

Possibly one secret of Pauls power was his consciousness of a commission from the Lord associated as it was with His promised presence. We believe that there is such a thing as a daily commission and a daily direction of the Spirit. Each morning brings us new duties; each day makes its new demands, and both duties and demands require new guidance. But we have a sure promise from the ascended Lord, When He, the Spirit of Truth, is come, He will guide you into all truth; He shall receive of Mine, and shall shew it unto you. It is doubtful if Paul ever spent a day without the sense of Divine presence. Therein is the secret of the Apostles power, and therein is the measure of any spiritual success enjoyed by the present disciples of the Church of Jesus Christ. But our future study brings us to

A MODEL SANCTIFICATION

Wherefore when we could no longer forbear, we thought it good to be left at Athens alone;

And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the Gospel of Christ, to establish you, and to Comfort you concerning your faith;

That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto.

For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know.

For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.

But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, 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 over you, in all our affliction and distress, by your faith:

For now we live, if ye stand fast in the Lord.

For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God;

Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?

Now God Himself and our Father, and our Lord Jesus Christ, direct our way unto you.

And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you:

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.

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.

For ye know what commandments we gave you by the Lord Jesus.

For this is the will of God, even your sanctification, that ye should abstain from fornication:

That every one of you should know how to possess his vessel in sanctification and honour;

Not in the lust of concupiscence, even as the Gentiles which know not God:

That no man go beyond and defraud his brother in any matter; because that the Lord is the avenger of all such, as we also have forewarned you and testified.

For God hath not called us unto uncleanness, but unto holiness.

He therefore that despiseth, despiseth not man, but God, who hath also given unto us His holy Spirit.

But as touching brotherly love, ye need not that I write unto you; for ye yourselves are taught of God to love one another.

And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more:

And that ye study to be quiet, and to do your own business, and to Work with your own hands, as we commanded you;

That ye may walk honestly toward them that are without, and that ye may have lack of nothing.

But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.

For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him.

For this we say unto you by the Word of the Lord, that we which are alive, and remain unto the Coming of the Lord, shall not prevent them which are asleep.

For the Lord Himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:

Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

Wherefore comfort one another with these words (1Th 3:1 to 1Th 4:18).

This sanctification voices itself in a steadfastness in obedience to the holy will and in an adequate objective.

Their steadfastness was the Apostles comfort.

Wherefore when we could no longer forbear, we thought it good to be left at Athens alone;

And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the Gospel of Christ, to establish you, and to comfort you concerning your faith;

That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto.

For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know.

For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.

But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, 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 over you, in all our affliction and distress, by your faith:

For now we live, if ye stand fast in the Lord.

For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God;

Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?

Now God Himself and our Father, and our Lord Jesus Christ, direct our way unto you (1Th 3:1-11).

It would be easy to go into history and bring abundant and beautiful illustrations of steadfastness both in the faith and in the service. Savonarola would be a fine subject for such an illustration. Knox and Calvin could scarcely be equalled. Their indomitable wills and their determined conduct would not only illustrate but embellish the whole discussion. But the average man might feel a fear of failure when such outstanding examples were set before him and secretly say in his own soul, I am not made of the same kind of stuff, and can never attain to the heights of faith or reveal the rock-ribbed stability of such exceptional and outstanding souls!

I bring you, therefore, an illustration from common life, one that will show the way to the humblest among us. It comes from The Treasury, and is related in the following words:

There is no use in keeping the church open any longer. You may as well give me the key, said the missionary in Madras, as he stopped at the door of a little house of God in a village where natives had once professed Christianity, but had declined in interest and quit attendance, returning to their idols. The woman to whom he addressed these words was poor in purse but steadfast in spirit, and she objected. The missionary added as he looked on her sorrowful face, There is a place of Christian worship in the village there, only three miles off, and those who want really to serve God can walk that distance!

Oh, sir, she pled most earnestly, do not take the key away. I at least will go to the church daily; I will sweep it. I will trim its lamp and keep it burning; and I will go on praying. Some day God may hear and a blessing may come.

So the missionary said, Oh, well, keep the key then, and went his way. Some years afterward he returned to that same village and to his surprise he found the church crowded with repentant sinners. A great harvest of souls had been reaped and the steadfastness of this Godly woman was the secret of the whole success.

Their sanctification was the will of God.

And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you:

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.

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.

For ye know what commandments we gave you by the Lord Jesus.

For this is the will of God, even your sanctification, that ye should abstain from fornication:

That every one of you should know how to possess his vessel in sanctification and honour;

Not in the lust of concupiscence, even as the Gentiles which know not God:

That no man go beyond and defraud his brother in any matter; because that the Lord is the avenger of all such, as we also have forewarned you and testified.

For God hath not called us unto uncleanness, but unto holiness.

He therefore that despiseth, despiseth not man, but

God, who hath also given unto us His holy Spirit (1Th 3:12 to 1Th 4:8).

The word sanctify conveys the idea of becoming morally or spiritually wholesome, pure. Such is the product of Christianity itself. Christ was tempted in all points like as we are, yet without sin. We are convinced both from Scripture and observation that the work of grace in the heart of the believer produces a holy life, and in proportion as life itself is surrendered to the government and guidance of the Holy Spirit, it is unblameable and effective.

There are a great many people who seem to think that sanctification is wholly an emotional experience and an end in itself, and they widely proclaim that they have received the baptism of the Holy Ghost and are wholly sanctified. But time will shortly prove whether there is anything in the profession. If they increase and abound in love toward one another and toward all men, if they behave in an unblameable way, if they walk uprightly, if they abstain from evil, if they defraud not their fellows, if they despise not men, but on the contrary set themselves assiduously to the tasks of a Christian and, day by day, by deeds that demonstrate their faith, prove their continued fellowship with the Father, then the sanctification which true Godliness would disclaim may yet be seen in them.

It is a fact as Rev. A. E. Barnes-Lawrence says, God is still seeking for men whom He can entrust with power. The Church of God is crying out for them, amazed at the feebleness of its own ministry and worship. The millions about us are looking for deliverance from their sin and misery, and the Holy Spirit is waiting to effect it by us. The gift of spiritual power is not less for all Christians to-day than at Pentecost. There was an opened Heaven thenis there not an opened Heaven now? There were opened hearts and opened lips thenwhy are there comparatively few opened hearts and opened lips now? If this gift is for all, then we Christians ought to possess it. If it is lacking, why is it lacking? These are questions each one of us should earnestly ask. It is not so much our usefulness that is at stake, as it is the glory of God and the hastening of His Kingdom.

Their spiritual success was the Apostles great objective.

But as touching brotherly love, ye need not that I write unto you; for ye yourselves are taught of God to love owe another.

And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more:

And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you;

That ye may walk honestly toward them that are without, and that ye may have lack of nothing (1Th 4:9-12).

Such is the objective of the true Church to this hour, and such also is the desire of every genuine regenerated believer.

My gracious Lord, I own Thy right To every service I can pay,And call it my supreme delight To hear Thy dictates and obey.

What is my being, but for Thee,Its sure support, its noblest end?Tis my delight Thy face to see,And serve the cause of such a Friend.

I would not sigh for worldly joy,Or to increase my worldly good,Nor future days nor powers employ To spread a sounding name abroad.

Tis to my Saviour I would live,To Him who for my ransom died; Nor could all worldly honor give Such bliss as crowns me at His side.

His work my hoary age shall bless, When youthful vigor is no more;And my last hour of life confessHis saving love, His glorious power!

Fuente: The Bible of the Expositor and the Evangelist by Riley

CRITICAL AND EXPLANATORY NOTES

1Th. 3:1. When we could no longer forbear.This latter word occurs in 1Co. 13:7 to describe the endurance of love.

1Th. 3:2. Fellow-labourer is omitted from the R.V. text, which reads, our brother and Gods minister in the gospel of Christ. To establish you.To fix firmly; as Christ said to Peter, Stablish thy brethren.

MAIN HOMILETICS OF THE PARAGRAPH.1Th. 3:1-2

A Difficult and Important Mission.

Paul had been compelled to leave Thessalonica in consequence of the malignant opposition of the Jews. They thirsted for his life, and it would still be dangerous for him to visit the city. But Timothy might venture where it would be perilous for the apostle to appear. While the wrath of the Jews raged against the gospel as a whole, it culminated in its fury around the head of Paul, the ringleader and champion of the movement. Fearing that his absence might be misconstrued, and anxious to strengthen the faith of the infant Church in the midst of trial, the apostle determines to send a trusted messenger. It is a significant testimony to the sound judgment and prudence of Timothy, that he is selected for this difficult and important mission.
I. This mission was the suggestion of an uncontrollable anxiety.Wherefore, when we could no longer forbear (1Th. 3:1). This anxiety sprang from the intensity of the apostles love. It is a striking feature of genuine, Christian love that, while it bears with uncomplaining patience any amount of external suffering, it is restless with a holy impatience of delay in doing good to those it embraces. The devoted mother can endure anything but restraint in her desire to promote the best welfare of her child. David was indifferent to the exposure and dangers of his wilderness-life; but his soul panted after God with all the raging thirst of the hart in autumn for the cooling water-brook.

II. This mission involved great personal inconvenience.We thought it good to be left at Athens alone (1Th. 3:1). The unselfishness of true love ever prefers anothers good to its own. Timothy had travelled so constantly with Paul, and had been so great a comfort to him in his captivities and trials, that his absence was a keenly felt loss. Specially was his sympathy and co-operation needed when the great Gentile missionary entered the region

Where on the gean shore a city stood,
Built nobly, pure the air and light the soil,
Athens, the eye of Greece, mother of arts
And eloquence.Milton.

At Athens alone. What a sublime historical picture is portrayed in these words! Christianity embodied in a single, lonely man, standing in the midst of the populous metropolis of pagan culture and idolatry! Yet the power sustained in that solitary man broke up and scattered the huge fabric of heathenism. Solitude is one of the highest enjoyments of which our nature is susceptible. Solitude is also, when too long continued, capable of being made the most severe, indescribable, unendurable, source of anguish (Deloraine).

III. This mission was entrusted to a thoroughly qualified messenger.The high character of Timothy and the relations existing between the two preachers are brought out in the epithets applied to him. Timothy our brother (1Th. 3:2). In other places Paul calls him his own son in the faith, his dearly beloved son; but in speaking of him to the Churches he recognises him on the equal footing of a brother. He was also a minister of God, solemnly set apart to this service by the voice of prophecy, and by the consecrating hands of the presbytery, and of Paul himself. And finally he was Pauls fellow-labourer in the gospel of Christ, not only as all Gods ministers are fellow-labourers, working the work of the same Lord, but also on the ground of that special intimacy of personal intercourse and co-operation, to which he was from the first admitted by the apostle (Lillie). Thus Timothy was thoroughly qualified

(1) to carry out the apostles wish concerning the Thessalonians, and

(2) to sympathise with the Churchs peculiar difficulties and trials. He was more than a mere courier. He was faithful to Pauls instructions, and valuable to the Church in himself.

IV. This mission was charged with a work of high importance and necessity.To establish you, and to comfort you, concerning your faith (1Th. 3:2).

1. To establishto comfort, or set fast their faith by a fresh, authoritative manifestation of the gospel truth and its divine evidences; and this would be done by private conversation and public ministration.

2. To comfort.The word means also, and especially here, to exhort, though doubtless comfort would be mingled with the exhortation. The Thessalonians were exposed to the storm of persecution that was everywhere raging against the gospel and its adherents, and they were exhorted to steadfastness, that no man should be moved by these afflictions. Paul and Barnabas had a similar mission to the Churches in Lesser Asia (Act. 14:22). There are none so strong in faith but need confirmation, none so courageous but need comfort.

Lessons.

1. The establishment of believers is ever a subject of anxiety to the true minister.

2. The desire to promote the highest welfare of the Church should ever be paramount.

GERM NOTES ON THE VERSE

1Th. 3:1. At Athens alone (cf. Act. 17:16-17). The Solitude of a Great City

I. Affords a painful opportunity to reflect on its moral condition.He saw the city wholly given to idolatry.

II. Awakens profound concern in a great soul.His spirit was stirred in him.

III. Rouses to immediate action in promoting the welfare of the citizens.Therefore disputed he in the synagogue and in the market daily.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Text (1Th. 3:1)

1 Wherefore when we could no longer forbear, we thought it good to be left behind at Athens alone;

Translation and Paraphrase

1.

Wherefore (on account of your being so dear to us, and the fact that I could not personally return to you), when we could no longer conceal (and endure the pain of being separated from you), we thought it (would be) good to be left behind at Athens alone (rather than to continue suffering anxiety over you).

Notes (1Th. 3:1)

1.

Christians frequently discover that things do not work out as they sincerely believe they should. God often leads us in paths not of our own choosing, and not according to the way we understand things. Of course, God knows best and can foresee the future, and always works things out for the best. Rom. 8:28.

Paul probably thought very sincerely that it was the will of God that he return to Thessalonica. But God did not open up the way (and when Satan blocks us, only God can open the way). Meanwhile his fears about the young Thessalonian Christians were heaping up day after day.

2.

Finally Paul could stand the anxiety no more, and decided that it would be better for him to remain at Athens alone, than to enjoy the assistance of Timothy and continue worrying about the Thessalonians. So Paul sent Timothy back to Thessalonica from Athens. For further details about the moves of Paul, Timothy, and Silas at this time, see Introductory Section VI, paragraphs 16 to 20.

3.

When Paul says that we could no longer forbear, it is certain that he was speaking only of himself. He could not have been left alone if Silas or other helpers had been with him. Writers often refer to themselves as we (an editorial we). It does not sound as boastful to say, We did something, as to say, I did it.

4.

The word translated forbear (Gr., stego) means cover, cover up with silence, bear up against, endure, bear, forbear. (Thayer) Paul finally reached the point where he could not cover up his fears about the Thessalonians. He had to do something.

5.

Although Paul sent Timothy to Thessalonica from Athens, he wrote this epistle from Corinth later.

Fuente: College Press Bible Study Textbook Series

III.

(1) We could no longer forbear.The Greek word contains the metaphor of a vessel over-full and bursting with its contents. We must be understood here by the limitation of 1Th. 2:18, and by the direct singular of 1Th. 3:5, to mean St. Paul alone, not him and Silas.

To be left at Athens alone.The difficulty of interpreting this passage so as to agree with Act. 17:15-16; Act. 18:5, is not a light one. From those passages it would appear that immediately upon reaching Athens, St. Paul sent word back to Macedonia, by the friends who had escorted him, that St. Silas and St. Timothy should join him at once; but that some delay took place, and that St. Paul had arrived at Corinth before his companions reached him; that they consequently never were with him at Athens. In that case, to be left alone must mean, We resolved not to keep with us the brethren who escorted us; and the sent of 1Th. 3:2 will mean that he gave them a message to Timothy that he should go back to Thessalonica (presumably from Bera), before joining St. Paul at Athens; for the tense of the Greek verb to be left absolutely necessitates an act of parting with some one: it cannot mean, We were willing to endure loneliness a little longer. But such an interpretation suits ill with Act. 17:15; it is hard to identify an urgent message to come with all speed with a command to make such a dtour. It seems, therefore, most reasonable to suppose that Silas and Timothy joined St. Paul forthwith at Athens, and were almost as soon sent back into Macedonia,Silas to Bera or Philippi, and Timothy to Thessalonica. This would explain St. Pauls being left alone, an expression which would hardly have been used had Silas remained with him at Athens, as some (misled by the word we) have supposed; and also it explains how in Act. 18:5 both Timothy and Silas come from Macedonia to Corinth. The despatching of Silas from Athens is not mentioned here, simply because it had no particular interest for the Thessalonians. If the two men did not reach St. Paul at all during the time he was at Athens, after receiving so imperative a message, they must have been very slow, for a week would have allowed ample time for their journey from Bera, and Act. 17:17; Act. 18:1 certainly imply a much longer period of residence there. To be left alone was a great trial to St. Pauls affectionate nature: such a sacrifice may well impress the Thessalonians with the strength of his love for them.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Chapter 3

THE PASTOR AND HIS FLOCK ( 1Th 3:1-10 )

3:1-10 So, when we could not stand it any longer, we made up our minds to be left all alone in Athens, and we sent Timothy our brother and God’s servant in the good news of Christ, to strengthen you and encourage you about your faith, to see that none of you is beguiled into leaving the faith because of these afflictions, for you yourselves know that that is the very work that God has appointed us to do. For, when we were with you, we told you beforehand that we Christians always suffer for our faith–as indeed it has turned out as you well know. So then, no longer able to stand it, I sent to find out how your faith is doing, in case the tempter had put you to the test and our labour should turn out to be all for nothing. But now that Timothy has come back to us from you, and has brought us the good news of your faith and love, and has told us that you always think kindly of us and that you always yearn to see us–just as we yearn to see you–because of this we have been encouraged, brothers, by you through your faith in all our straits and in all our afflictions, and because now life for us is indeed worth living if you stand fast in the Lord, what thanks can we return to God for you for all the joy with which we rejoice because of you before God, while night and day we keep on praying with all the intensity of our hearts to see your face and to fill up the gaps in your faith?

In this passage there breathes the very essence of the spirit of the pastor.

(i) There is affection. We can never affect or win people unless we begin, quite simply, by liking them. It was Carlyle who said of London, “There are three and a half million people in this city–mostly fools!” The man who begins by despising men or by disliking them can never go on to save them.

(ii) There is anxiety. When a man has put the best of himself into anything, when he has launched anything from a liner to a pamphlet, he is anxious until he knows how the work of his hands and of his brain will weather the storms. If that is true of things, it is still more poignantly true of people. When a parent has trained a child with love and sacrifice, he is anxious when that child is launched out on the difficulties and dangers of life in the world. When a teacher has taught a child and put something of himself into that teaching, he is anxious to see how that training will stand the test of life. When a minister has received a young person into the Church, after years of training in Sunday School and in Bible Class and latterly in the First Communicants’ Class, in confirmation class, he is anxious to know how he will fulfil the duties and the obligations of Church membership. Supremely it is so with Jesus Christ. He staked so much on men and loved them with such a sacrificial love that he anxiously watches and waits to see how they will use that love. A man must stand awed and humbled when he remembers how in earth and in heaven there are those who are bearing him on their hearts and watching how he fares.

(iii) There is help. When Paul sent Timothy to Thessalonica it was not nearly so much to inspect the Church there as it was to help it. It should be the great aim of every parent, every teacher and every preacher, not so much to criticize and condemn those in his charge for their faults and mistakes but to save them from these faults and mistakes. The Christian attitude to the sinner and the struggler must never be that of condemnation but always that of help.

(iv) There is joy. Paul was glad that his converts were standing fast. He had the joy of one who had created something which would stand the tests of time. There is no joy like that of the parent who can point to a child who has done well.

(v) There is prayer. Paul carried his people on his heart to God’s mercy seat. We will never know from how much sin we have been saved and how much temptation we have conquered all because someone prayed for us. It is told that once a servant-girl became a member of a Church. She was asked what Christian work she did. She said that she had not the opportunity to do much because her duties were so constant but, she said, “When I go to bed I take the morning newspaper to my bed with me; and I read the notices of the births and I pray for all the little babies; and I read the notices of marriage and I pray that those who have been married may be happy; and I read the announcements of death and I pray that the sorrowing may be comforted.” No man can ever tell what tides of grace flowed from her attic bedroom. When we can serve people no other way, when, like Paul, we are unwillingly separated from them, there is one thing we can still do–we can pray for them.

ALL IS OF GOD ( 1Th 3:11-13 )

3:11-13 May he who is our God and Father and the Lord Jesus Christ direct our way to you. May the Lord increase you and make you to abound in love to each other and to all men, even as we do towards you, in order that he may strengthen your hearts so that you may be blameless in holiness before the God who is our Father at the coming of our Lord Jesus with all his saints.

It is in a simple passage like this that the instinctive turn of Paul’s mind is best seen. For him everything was of God.

(i) He prays to God to open a way for him whereby he may come to Thessalonica. It was to God that he turned for guidance in the ordinary day to day problems of life. One of the great mistakes of life is to turn to God only in the overpowering emergencies and the shattering crises.

I remember once talking to three young men who had just completed a yachting expedition up the west coast of Scotland. One said to me, “You know, when we are at home we hardly ever listen to the weather forecasts, but when we were on that yacht we listened to them with all our ears.” It is quite possible to do without the weather forecasts when life is comfortably safe; it is essential to listen when life might depend on them.

We are apt to try to do the same with God. In ordinary things we disregard him, thinking that we can manage well enough by ourselves; in the emergency we clutch at him, knowing that we cannot get through without him. It was not so with Paul. Even in an ordinary routine thing like a journey from Athens to Thessalonica it was to God that he looked for guidance. We use him to try to achieve a God-rescued life; Paul companied with him to achieve a God-directed life.

(ii) He prays to God that he will enable the Thessalonians to fulfil the law of love in their daily lives. We often wonder why the Christian life is so difficult, especially in the ordinary everyday relationships. The answer may very well be that we are trying to live it by ourselves. The man who goes out in the morning without prayer is, in effect, saying, “I can quite well tackle today on my own.” The man who lays himself to rest without speaking to God, is, in effect, saying, “I can bear on my own whatever consequences today has brought.” John Buchan once described an atheist as “a man who has no invisible means of support.” It may well be that our failure to live the Christian life well is due to our trying to live it without the help of God–which is an impossible assignment.

(iii) Paul prays to God for the ultimate safety. At this time his mind was full of thoughts of the Second Coming of Christ when men would stand before the judgment seat of God. It was his prayer that God would so preserve his people in righteousness that on that day they would not be ashamed. The only way to prepare to meet God is to live daily with him. The shock of that day will be not for those who have so lived that they have become God’s friends but for those who meet him as a terrible stranger.

-Barclay’s Daily Study Bible (NT)

Fuente: Barclay Daily Study Bible

5. St. Paul’s sending Timothy (from Athens?) to visit and confirm his Thessalonians, 1Th 3:1-5.

1. Forbear The old Greek word for this signified first to cover, afterward to contain, and finally to contain or restrain one’s self.

Thought it good Note on the noun of this verb, Eph 1:5. Alford remarks here that the word does not carry with it any signification of pleasure except so far as we say “it was our pleasure,” referring merely to the resolution of the will. But “pleasure,” in the ordinary English sense of the word, signifying merely emotional agreeableness, never belongs to the words. The Greek term is compounded of , well, or right, and , to seem or appear, or to think. Hence, when used in public decrees, it means, such is the right-seeming unto us, the authorities. That right-seeming claims to be the just ground of the decree. It is an absolutely just right-seeming when the authority is an absolutely just one. When such an authority in English uses the phrase, it is our pleasure, as equivalent to the Greek phrase, the word pleasure has not its sense of mere gratification, but of right-seeming; and of decree accordant with that right-seeming. Paul’s right-seeming was the right-seeming of a right-minded thinker.

Left at Athens alone By Timothy. When Paul embarked for Athens from Berea, he sent back command for Silas and Timothy to follow him to Athens. Act 17:15. This Timothy may have obeyed, and thus St. Paul and Timothy may have been briefly together in Athens. But in time, as here narrated, Paul’s anxiety for his Thessalonians became so great that he concluded to send Timothy back again to them. though he would be thereby left at Athens alone. It does not appear that Silas came to Athens. But both joined St. Paul at Corinth. Act 18:5.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Wherefore when we could not longer forbear, we thought it good to be left at Athens alone, and sent Timothy, our brother and God’s minister (or fellow worker) in the Good News of Christ, to establish you and comfort you concerning your faith, that no man be moved by these afflictions, for you yourselves know that hereunto we were appointed.’

Paul’s concern for the Thessalonians had been such that it had preyed on his mind, and in the end, at great sacrifice to himself, for it meant that he and Silas were then alone in Athens, he had sent Timothy to them. The purpose behind this had been to establish and strengthen them in their faith.

‘To be left at Athens alone.’ The verb is a strong one conveying something of the cost to them. Compare its use in Mar 12:19 and Eph 5:31. It indicates how difficult they were finding ministry in Athens to which they presumably returned some time after Paul’s first visit (see Act 17:16-34, although that was before Silas and Timothy joined him at Corinth).

‘God’s minister’ or ‘God’s fellow-worker. The manuscripts are divided on this (with variations). The latter is the more difficult reading as representing a description that might be felt to be too bold, although a similar also appears in 1Co 3:9. We can see why it might have been softened to the former. It demonstrates the highest regard for Timothy in his ministry. To be God’s fellow-worker, a worker together with God, is the highest honour that can be paid to a man. Notice that it is a fellow-worker in the Gospel. It is in passing on the Good News of Christ by which we become uniquely fellow-workers with God.

‘To establish and comfort you concerning your faith.’ To act as a support (sterizo) and to come alongside to help (parakaleo). The idea behind both words is of strengthening. The idea is used of the Holy Spirit (Parakletos) in Joh 14:16; Joh 14:26. The aim was to bolster their faith in the face of persecution.

‘That no man be moved by these afflictions, for you yourselves know that hereunto we were appointed.’ The assumption is that tribulation and persecution are to be seen as a normal part of the Christian life. We are in enemy territory (‘the world’) and must therefore expect affliction. We therefore need encouragement to stand firm and not allow faith to waver or become doubt. ‘Great tribulation’ is to be expected when we undermine the Enemy’s position but we need not fear for Christ ‘has overcome the world’ (Rev 7:14; Joh 16:33; Mat 13:21; Act 14:22; Rom 5:3 ; 2Th 1:4; Rev 1:9).

‘Hereunto we were appointed.’ It is quite clear that the Thessalonians were continually experiencing persecution and tribulation (see also 2Th 1:4; 2Th 1:6). Perhaps that was one reason why they were so buoyant and alive (Rom 5:3-5). As good soldiers of Jesus Christ they responded to the challenge (2Ti 2:3). Paul here makes clear that it is the expected lot of all Christians. It is something established, ‘set’ like a city on a hill (Mat 5:14). We should not therefore be surprised when tribulation comes, nor should we make excessive efforts to avoid it unless thereby we help others.

Fuente: Commentary Series on the Bible by Peter Pett

Paul Sends Timothy to Thessalonica Because Paul’s plans to return himself to Thessalonica and strengthen the brethren there had failed, he chose to send Timothy in his place.

1Th 3:2 “and our fellowlabourer in the gospel of Christ” Comments – Paul uses the words “fellowprisoners”, “fellowlabourers,” and “fellowhelpers” in a number of his epistles. These words go deeper in meaning than just describing their personal relationships with Paul. It also describes their spiritual relationship with him in the sense that they were partners and partakers of Paul’s sufferings as well as his heavenly rewards. In other words, these words describe people would receive the same rewards in heaven that Paul would receive because they stood with him during these difficult times.

1Th 3:3 “for yourselves know that we are appointed thereunto” Comments – Those who live godly in Christ Jesus have been appointed to suffer for Christ’s sake.

Scripture References Note similar verses:

Psa 34:19, “Many are the afflictions of the righteous: but the LORD delivereth him out of them all.”

Act 14:22, “Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.”

2Ti 3:12, “Yea, and all that will live godly in Christ Jesus shall suffer persecution.”

1Th 3:5 Comments – There is an important reality revealed in 1Th 3:5 and in this epistle. Paul took those young converts to Christ and nurtured them, tried to visit often, exhorted, encouraged and comforted them, praying for them constantly so that the devil would not steal the Word of God from them and have a backslidden church and all of Paul’s work be in vain.

Many people, who never continue with the Word, do so because they were never prayed for nor nurtured in the faith and had genuine love shown to them. This is why Satan hindered Paul’s desire for frequent visits to these churches. Note Gal 1:6, how quickly people are removed from the true Gospel of Jesus Christ.

Rom 1:13, “Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.”

1Th 2:18, “Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.”

We find Jesus Christ teaching on this issue in the Parable of the Sower. He explains that one the Gospel is preached, the Devil comes immediately to steal the seed sown in the hearts of the hearers. Thus, we see Paul striving to protect the seed that was sown and bring it to bear fruit.

Fuente: Everett’s Study Notes on the Holy Scriptures

The Sanctification of Man’s Spirit: Work of Faith in Christ Jesus – The first aspect of sanctification that Paul discusses is the sanctification of the spirit of man (1Th 2:1 to 1Th 3:13). In 1Th 2:1-12 Paul will place emphasis upon God’s role in bringing the Thessalonians into their salvation through their faith in Jesus Christ by explaining how He divinely elected them. The office of the Holy Spirit in their justification is seen in Paul proclaiming to them the Gospel with pureness of heart amidst physical hardships; for he could only have completed this difficult task by the power and anointing of the Holy Spirit. Scholars see this passage as a defense by Paul of the genuineness of his ministry to the Thessalonians against the Jews who opposed his work in this city. Paul then emphasizes man’s role in his being justified by faith in Christ by explaining how they receiving the Gospel message (1Th 2:13-16). In 1Th 2:17-20 Paul returns to God’s role in establishing them in the faith by explaining his initial plans to visit them again in order to establish and comfort them in the faith, as is stated in 1Th 3:1, but he was hindered. Instead, he chose to send Timothy in his place (1Th 3:1-5). He then mentions their role as they responded to Timothy in faith and love (1Th 3:6-10). Paul closes this passage with a three-fold prayer that reflects the three-fold process of election in which Paul opens this epistle (1Th 3:2-10). He prayers a prayer of supplication to return to them in order to establish them in the faith (1Th 3:11), and for God to continue the process of sanctification in their lives (1Th 3:12), so that they would be established at the Coming of the Lord Jesus Christ (1Th 3:13).

Outline Here is a proposed outline:

1. Paul’s Work of Faith in Thessalonica 1Th 2:1-16

2. Paul’s Efforts to Return to Thessalonica 1Th 2:17-20

3. Paul Sends Timothy to Thessalonica 1Th 3:1-5)

4. The Thessalonians Encourage Paul by Receiving Timothy 1Th 3:6-10

5. Paul’s Prayer for the Thessalonians 1Th 3:11-13

Fuente: Everett’s Study Notes on the Holy Scriptures

The Sanctification of the Believer – After opening his first epistle to the Thessalonians with a brief Salutation (1Th 1:1), and after introducing the work of divine election in the lives of the Thessalonians from the perspective of the Holy Spirit (1Th 1:2-10), Paul spends the entire body of the letter fully developing the three-fold aspect of divine election. He discusses the role of the Holy Spirit in sanctifying the believer by explaining the process of that a person goes through in order to be fully sanctified, spirit, soul and body (1Th 5:23).

Outline – Note the proposed outline:

A. Sanctification of Man’s Spirit 1Th 2:1 to 1Th 3:13

B. Sanctification of Man’s Body 1Th 4:1-12

C. Sanctification of Man’s Mind 1Th 4:13 to 1Th 5:11

1. The Rapture of the Church 1Th 4:13-18

2. The Day of the Lord 1Th 5:1-11

D. Commending Them Unto Their Leaders 1Th 5:12-13

E. Practical Examples of Sanctification 1Th 5:14-24

Fuente: Everett’s Study Notes on the Holy Scriptures

Various Proofs of Paul’s Love for the Thessalonians

He sent Timothy to them as his representative:

v. 1. Wherefore, when we could no longer forbear, we thought it good to be left at Athens alone;

v. 2. and sent Timotheus, our brother and minister of God and our fellow-laborer in the Gospel of Christ, to establish you and to comfort you concerning your faith,

v. 3. that no man should be moved by these afflictions; for yourselves know that we are appointed there unto.

v. 4. For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass and ye know.

Paul had protested his love for the Thessalonian Christians in the strongest terms, stating also that he had tried time and again to visit them, but had been prevented from carrying out his intention. So he had done the next best thing: Wherefore, when we could no longer endure it, we thought best to be left in Athens alone, and sent Timothy, our brother and servant of God in the Gospel of Christ, to give you strength and consolation in behalf of your faith. The longer Paul had been separated from the Thessalonian congregation, the more unendurable this separation became to him. He felt that he must get into communication with them in some way. Although he shrank from loneliness, therefore, especially where there was little or no Christian fellowship, he disregarded his own comfort and peace of mind. No sooner had Timothy (and Silas) joined him at Athens, where he had waited for them, Act 17:15, than he commissioned Timothy to return to Thessalonica. Or Paul may have countermanded the order sent to Timothy by the Berean Christians and sent him word to proceed to Thessalonica first, before joining him in Achaia, Act 18:5. He preferred to bear a certain amount of personal inconvenience to the continuation of the anxiety in behalf of his beloved pupils. As usual, Paul cannot refrain from adding a few commendatory words regarding Timothy, designating him as his brother in Christ and as a servant of God in the Gospel of Christ. These were no mere titles of honor, but were intended to show the Thessalonians how much the apostle thought of them in being willing to be deprived of the company of such a highly esteemed and unusually able helper. At the same time, Timothy, having such qualifications, was able also to strengthen the Thessalonian Christians, to confirm them, to offer them the necessary encouragement and comfort with reference to their faith. It was not that he expresses any distrust of them with regard to the soundness of their faith, but he is aware of the many dangers that surround the Christians at all times,

Of these dangers he says: That no one should be disturbed in these troubles; for yourselves know that we are destined to that end; for also when I was with you, I spoke of this to you in advance, that we must endure afflictions, just as it happened and you know, Even after the departure of Paul the Thessalonian Christians had been harassed by their own countrymen, chap. 2:14. Lest, therefore, they be disturbed in their faith on account of these troubles, lest anyone should apostatize from Christianity, Timothy had been commissioned to dispense strength and cheer to their hearts. As for the Thessalonians themselves, Paul reminds them that troubles of this kind are the fate of the Christians; it is what they must expect by reason of their calling; it is a part of the cross which their Lord expects them to bear, Mat 5:10-12; Mat 10:21; Joh 15:18; Act 14:22. Paul reminds them also of the fact that he, indeed, had during his stay with them told them of this in advance that it is a part of God’s purpose with regard to His children that they must suffer affliction. The fact, then, that this prediction was being fulfilled should cause them no surprise. It happened so to them, and it happened so to him, and the Christian should be satisfied with his lot, with the cross which he must bear according to God’s will. All this is a part of Christian knowledge, the Gospel winning believers in spite of this undisguised forewarning. Note: The Christians of the present time are inclined somewhat to shirk the bearing of tribulations by equivocating when they should really make a clear confession of their faith in word and deed. It is to be feared that many cases of denial of the Lord grow out of such behavior.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

CONTENTS.The apostle, no longer able to repress his longing and anxiety for the Thessalonians, resolved to be left alone at Athens, and sent Timothy for the purpose of exhorting them to endurance amid their persecutions, and to bring him information concerning their condition. Timothy had just rejoined him at Corinth, and the apostle expresses the extreme satisfaction which he felt at the welcome tidings which his messenger had brought of their faith and love; it put new life into him, and comforted him in all his affliction and distress. He prays God that he may be permitted to revisit the Thessalonians, and to supply what was still defective in their faith; and he makes it the object of his earnest supplication that the Lord Jesus would make them so to increase in love and establish them in holiness that they may be blameless at his appearance with all his holy ones.

1Th 3:1

This verse is closely connected with the concluding verses of the last chapter, from which it should not be separated. Wherefore; on account of my affection toward you and my repeated vain attempts to see you. When we. Some refer the plural to Paul, Silas, and Timothy (1Th 1:1); others to Paul and Silas, as Timothy had been sent to Thessalonica; but it is to be restricted to Paul, as is evident from 1Th 2:1-20 :38 and 1Th 3:5, and inasmuch as Paul was left alone at Athens; the plural being here used for the singular. Could no longer forbear; could no longer restrain our longing and anxiety to know your condition. We thought it good; a happy translation of the original, expressing both “we were pleased and resolved.” To be left at Athens alone; an expression of solitude. Alone in Athens, in the very metropolis of idolatry. Compare with this the common saying, “Alone in London.” In the Acts of the Apostles we are informed that Paul came to Athens alone, and that there he waited for Silas and Timothy (Act 17:14, ]5), and that these fellow-workers rejoined him at Corinth (Act 18:5). Many expositors, however, from this and the next verse, infer that Timothy at least joined Paul at Athens, but was sent back by him to Thessalonica, to inquire into the condition of his converts in that city. Such is the opinion of Olshausen, Neander, De Wette, Lunemann, Hofmann, Koch, and Schott; and, among English expositors, of Macknight, Paley, Eadie, Jowett, Ellicott, and Wordsworth. There is no contradiction between this view and the narrative of the Acts. Luke merely omits to mention Timothy’s short visit to Athens and departure from it, and relates only the final reunion of these three fellow-workers at Corinth. Indeed, Paley gives this coming of Timothy to Athens as one of the undesigned coincidences between this Epistle and the Acts of the Apostles. Still, however, we are not necessitated to suppose that Timothy joined the apostle at Athens. The words admit of the opinion that he was sent by Paul direct from Beraea, and not from Athens; and that he and Silas did not join Paul until they came from Macedonia to Corinth. Such is the opinion of Hug, Wieseler, Koppe, Alford, and Vaughan.

1Th 3:2

And sent Timotheus. This was a great act of self-sacrifice on the part of Paul; because to be without an assistant and fellow-laborer in the gospel in such a city as Athens, the very center and strong hold of heathenism, full of temples and idols, must necessarily have brought upon him many discomforts; and yet his anxiety for the Thessalonians overcame all motives of personal convenience. Our brother, and minister of God, and our fellow-laborer. The reading of manuscripts here varies. Some important manuscripts read, “our brother and fellow-worker with God”a phrase which is elsewhere employed by the apostle: “for we are laborers together with God” (1Co 3:9). Retaining, however, the reading of the text, Paul here calls Timothy his brothel expressing his esteem and fraternal affection for him; “a minister of God,” expressing Timothy’s official position and the honor conferred on him by Christ; and his “fellow-laborer,” expressing his laborious work in preaching the gospel, and reminding the Thessalonians of his labors among them. Different reasons have been assigned for this eulogy pronounced by Paul on Timothy. Some suppose that it was to show how eagerly he consulted the welfare of the Thessalonians, by sending to them a person of such importance and of such use to himself as Timothy (Calvin); others think that it was to recommend Timothy to the favorable regard of the Thessalonians in the absence of himself (Chrysostom); but it appears to be the natural outburst of affection for his favorite disciple. In the gospel of Christ. Timothy had labored with Paul and Silas in the publication of the gospel at Thessalonica, and was consequently well known to the Thessalonians, and favorably regarded by them. To establish you, and to comfort you; or rather, to exhort you, as the matter of exhortation follows. Concerning your faith; in order to the continuance and furtherance of your faith. The purpose of the mission of Timothy; namely, to confirm the Thessalonians in the faith, to exhort them to perseverance in Christianity, notwithstanding the persecutions to which they were exposed.

1Th 3:3

This verse contains the object of the exhortation; the clause is an accusative to the verb. That no man should be moved (or, shaken) by; or rather in; expressing the position in which they were placed. These afflictions. The same word as “tribulation” in the next verse. For yourselves know. How they knew is explained, partly from the forewarnings of the apostle, and partly from their own experience. That we; not to be referred to Paul only, nor to Paul and his companions, Silas and Timothy, nor to Paul and the Thessalonians, but to all Christians in general; that we Christians. Are appointed thereunto; namely, by God. Our afflictions do not result from chance, but are the necessary consequence of our Christianity; they arise from the appointment and ordinance of God. Tribulation is the Christian’s portion. Whatever truth there may be in the saying that prosperity is the promise of the Old Testament, affliction is certainly the promise of the New. We must be conformed to Christ in his sufferings. “In the world,” says our Lord, “ye shall have tribulation” (Joh 16:33). When our Lord called Paul to his apostleship, he showed him how great things he must suffer for his Name’s sake (Act 9:16). All the apostles suffered from persecution, and concerning Christians in general Paul asserts that it is only through tribulation that they can enter into the kingdom of God (Act 14:22; see Rev 7:14).

1Th 3:4

For; assigning the reason why they should not be moved by these afflictions. Verily, when we were with you, we told you before that we; here also Christians in general. Should suffer. Not a simple future, but denoting that it was thus appointed in the counsels of Godthat their tribulation was the result of the Divine purpose. Tribulation (affliction); even as it came to pass, and ye know; that is, from your own experience. The affliction, then, was not some strange thing which had befallen them.

1Th 3:5

For this cause, when I could no longer forbear; no longer repress my anxiety, and endure my want of information concerning you. I sent to know your faith; to receive information concerning your spiritual condition. Lest by some means the tempter; a designation of Satan, used also by Mat 4:3. Have tempted you, and our labor be in vain; that is, useless, without result (see on 1Th 2:1; comp. also Gal 4:11, “I am afraid, lest I have bestowed upon you labor in vain”). The temptation to which the Thessalonians were exposed was that of apostasy from Christianity, through the fear or endurance of persecution. That the tempter had tempted them is probableit was almost unavoidable; that he had succeeded in his temptation, and had thus rendered the apostle’s labors among them useless, was uncertaina contingency which might possibly have taken place.

1Th 3:6

But now when Timotheus came from you unto us. Timothy, as we learn from the Acts, in company with Silas, joined Paul at Corinth (Act 18:15), and brought him information concerning the state of the Thessalonian Church. And brought us good tidings; the same word which is elsewhere employed for preaching the gospel. The information which Timothy brought to the apostle was as it were a gospel to him (comp. Luk 2:10, “Behold I bring you good tidings”). Of your faith and charity. The good tidings which Timothy brought referred to the spiritual condition of the Thessalonianstheir faith had not been shaken and their love had not waxed cold under the persecutions to which they were exposed; and along with their faith and love was the affection which they bore to the apostle, and their earnest desire to see him. And that ye have constant remembrance of us always, desiring greatly to see us, as we also to see you. The affection between the Thessalonians and the apostle was mutual.

1Th 3:7

Therefore, brethren, we were comforted over youwith reference to youin all our affliction and distress. Some refer “affliction” to outward troubles, and “distress” to internal evilsreferring the one to the persecutions arising from his Corinthian opponents, and the other to his bodily infirmity (Koch). Such a distinction is, however, precarious. The words do not refer to the apostle’s anxiety on account of the Thessalonians, for that was removed by the coming of Timothy. Clearly some external trouble is denoted. Paul, when he preached the gospel at Corinth, and before he obtained the protection of Gallio, was exposed to much persecution and danger. The Jews had expelled him from their synagogue (Act 18:6), and attempts had been made against him which at length broke out into an insurrection against him, when he was dragged before the Roman tribunal (Act 18:12). His condition at Corinth when he wrote this Epistle was dark and gloomy. By your faith; by the steadfastness of your faith. The good news which Timothy brought of the faith and love of the Thessalonians comforted the apostle amid all the trials and difficulties and disappointments of his ministry (comp. with this passage 2Co 7:4-7).

1Th 3:8

For now we live. Not to be referred to the eternal and future life (Chrysostom); or to be weakened as if it merely signified, “We relish and enjoy life notwithstanding our affliction and distress” (Pelt); but the meaning is the good tidings which Timothy has brought have imparted new life unto us; “we are in the full strength and freshness of life, we do not feel the sorrows and tribulations which the outer world prepares for us” (Lunemann). The apostle considers his condition of affliction and distress as a kind of death: so, elsewhere he says, “I die daily” (1Co 15:31); and from which death he was now again raised to life. If; provideda hypothetical assumption. Ye stand fast; continue firm in the faith of the gospel. In the Lord; the element of true life.

1Th 3:9

For; assigning the reason of the declaration, “now we live.” What thanks can we render to God again for you. As their steadfastness in the faith was owing to God’s grace, thanks was to be rendered to God on their behalf. For all the joy; joy in all its fullness (comp. Jas 1:2, “Count it all joy”). Wherewith we joy for your sakes before our God. Giving prominence to the purity of their joy.

1Th 3:10

Night and day praying exceedingly. Denoting the intense earnestness and anxiety of the apostle for the spiritual welfare of the Thessalonians, that found vent to itself in incessant prayer for them. Now follows the subject-matter of his prayer. That we might see your face, and might perfect that which is lacking in your faith. The faith of the Thessalonians was not perfect; it was “lacking” in several respects. It was defective in extent; they were ignorant of many of the doctrines of the gospel, and had formed erroneous views of other doctrines, such as the second advent. It was defective in application; they had not yet renounced all the corrupt practices of their former heathen life, nor had they embodied all the precepts of the gospel into their actual life. The Thessalonians were as yet but novices. So also the reason which impelled Paul to wish to come to Rome was to supply that which was lacking in the faith of the Roman converts (Rom 1:11). Confirmation was a work in which the apostle delighted, being both important and desirable. In general, faith at first is weak and defective; it is only developed by degrees. Especially is it increased by every increase of spiritual knowledge. “Add to your faith knowledge” (2Pe 1:5, 2Pe 1:6). The remark of Calvin is worthy of attention: “Paul is desirous of having the opportunity given him of supplying what is wanting in the faith of the Thessalonians, or, which is the same thing, completing in all its parts their faith which was as yet imperfect. Yet this is the faith which he had previously extolled marvelously. From this we infer that those who far surpass others are still far distant from the goal. Hence, whatever progress we may have made, let us keep in view our deficiencies, that we may not be reluctant to aim at something further.”

1Th 3:11

Now God himself and our Father; or, as we would express it according to the English idiom, God himself, our Father, omitting the conjunction. And our Lord Jesus Christ. Some suppose that the three Divine Persons of the sacred Trinity are here expressly named: God the Holy Ghost, and the Father, and the Lord Jesus Christ; but the words in the original will not bear this sense: “God himself and our Father” is the same Divine Person. Direct. It is to be observed that the verb “direct” is in the Greek in the singular, thus denoting a unity between God our Father and the Lord Jesus Christ. At all events, we have an express prayer directed to Christ, thus necessarily implying his Divine nature. Our way unto you.

1Th 3:12

And the Lord. By some referred to the First Person of the blessed Trinity, God our Father (Alford); by others to the Holy Ghost, as the Father and the Lord Jesus Christ are afterwards both mentioned in the prayer; but it is to be referred, according to the prevailing usage in Paul’s Epistle, to the Lord Jesus Christ. Make you; literally, you may the Lord make, putting the emphasis on” you.” To increase and abound in love one toward another; toward your fellow-Christians. And toward all men; toward the human race in general. “This is the character of Divine love to comprehend all; whereas human love hath respect to one man and not to another” (Theophylact). Even as we do toward you; that is, as we abound in love toward you.

1Th 3:13

To the end (in order that) he may establish your hearts unblamable in holiness before God. In the sight of God, in his judgment who searcheth the hearts. The words, “before God,” are to be conjoined neither with “holiness” nor with “unblamable,” but with the whole phrase, “unblamable in holiness.” Even our Father, at the coming of our Lord Jesus Christ; at the second advent. With all his saints. By “saints” or “holy ones” are by some understood the angels who shall accompany Christ to judgment; but although the term “saints” is used of the angels in the Old Testament, it is never so employed in the New. The word seems to denote those holy men who have died in the Lord and who shall be raised at the advent, and accompany Christ to the judgment.

HOMILETICS

1Th 3:3, 1Th 3:4 – Connection between affliction and religion.

True religion, instead of delivering those who possess it from suffering, rather entails suffering upon them. Believers are appointed by God to suffer tribulation. This was peculiarly true of the early Christians, but it is true generally. We are appointed to afflictions

(1) in order that by them our fitness for heaven and our relish for our everlasting rest may be increased;

(2) in order that we may thus learn the blessed graces of patience and resignationgraces which we could not learn in health and prosperity, and which will be useful to us in a world of glory (1Co 4:17, 1Co 4:18).

1Th 3:3, 1Th 3:8 – Steadfastness in faith and affliction.

“That no man should be moved by these afflictions.” We are certainly not now exposed to persecutions, but still there are afflictions peculiar to the Christian life. We are forewarned of them, and therefore are not to regard them as strange or unexpected calamities.

1. This steadfastness is the work of God. God is able to make us stand, and will cause us to be more than conquerors. He can even, while we continue in this state of warfare, establish our hearts unblamable in holiness.

2. This steadfastness is the work of man. We must co-operate with God. We must beware of being either terrified by threats or allured by blandishments. We must exercise prayer, watchfulness, and the active performance of Christian duties.

1Th 3:6-8. – The duties of minister and people.

In the reciprocal feelings of the apostle and his Thessalonian converts, we gain instruction regarding the mutual conduct of minister and people.

1. Duties of the minister. The affection and anxiety which he should have for his people; the earnestness with which he should pray for them; the gratitude with which he should thank God for their spiritual welfare; the joy which he experiences in the steadfastness of their faith and the warmth of their charity; the care and diligence with which he should supply what is lacking in their faith.

2. Duties of the people. The reciprocal affection which they should have for their minister; the good remembrance which they should entertain of him; the obedience which they should render unto him in spiritual matters; the constant prayers which they should offer up for him.

1Th 3:9 – Joy in the spiritual welfare of others.

We rejoice in the temporal prosperity of our friends; much more ought we to rejoice in their spiritual prosperity. “Now we live,” says the apostle, “if ye stand fast in the Lord.” And similarly the Apostle John says, “I have no greater joy than to hear that my children walk in the truth.” We must imitate the angels in heaven, who rejoice at the repentance of a sinner. We must imbibe the spirit of the Lord Jesus himself, who is represented as rejoicing when he had found the sheep that was lost. We should rejoice

(1) because souls are rescued from hell and Satan;

(2) because Christ is glorified in the salvation of men;

(3) because new members are born into the family of God;

(4) because boundless happiness is secured.

1Th 3:10 – Defective faith

Our faith may be defective in various ways.

1. In its finality. It may be mingled with unbelief or with doubts; we may only partially believe. If so, let our prayer be, “Lord, I believe; help thou mine unbelief.”

2. In its objects. It may not embrace all the revealed truths of religion; we may be ignorant of some of them, or have adopted erroneous notions concerning others. If so, we must “add to our faith knowledge.”

3. In its efficacy. It may be too much of a dead faith; it may not exercise itself outwardly; it may not sufficiently influence our practice. If so, we must remember that “faith, if it hath not works, is dead.”

4. In its steadfastness. Our faith may be wavering, unstable, liable to fail; it may be variable; sometimes we may be strong in the faith, and at other times weak. If so, let our prayer be, “Lord, increase our faith.”

1Th 3:12 – Prayer addressed to Christ.

We have here an instance of prayer addressed to Christ. The apostle prays that Christ may direct his way to the Thessalonians, and make them abound in love. The martyr Stephen breathed out his spirit in a prayer to Christ. And Christians in general are represented as those who in every place call on the Lord Jesus. “There is no foundation,” as Bishop Alexander remarks, “for any such statement as that ‘truly primitive and apostolic prayer is invariably to God through Christ.'” Christ himself is often in Scripture the direct Object of worship. Now, if Christ be not God, the apostle and early Christians were idolaters. The divinity of Christ is the only ground on which the worship of Christ can be defended.

1Th 3:12, 1Th 3:13 – Religious progress.

1. The nature of religious progress. It is an increase in love to our fellow-Christians and to all men.

2. The ultimate end of religious progress. The establishment of our hearts in holiness, and our being presented blameless before the Lord Jesus Christ at his coming.

1Th 3:13 – The ultimate end of the Christian dispensation.

The establishment of believers in holiness before God at the advent of Christ is the ultimate design of Christianity. Or, as Paul elsewhere expresses the same truth, “Christ loved the Church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the Word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” (Eph 5:26, Eph 5:27). And again, “That ye may be blameless in the day of our Lord Jesus Christ” (1Co 1:8). What a glorious consummation! What a perfection of holiness! When faith and love will both be perfect; when all that is lacking in our faith will be supplied; and all that is defective in our love will be remedied; and when the whole Church will be presented faultless and blameless before God; when sin and moral imperfection will be forever excluded!

HOMILIES BY T. CROSKERY

1Th 3:1-5 – The design of Timothy’s mission to Thessalonica.

When the apostle could no longer control his longing to see his converts, he sent them Timothy by way of relieving his solicitude in their behalf. His love for them was manifest in all the circumstances of this mission.

I. HE SACRIFICES HIS OWN IMMEDIATE COMFORT TO THEIR BENEFIT. “We thought it good to be left at Athens alone.”

1. Though Timothy was most necessary to him in the ministry, he parted with him for their good.

2. Athens, as a seat of boundless idolatry, exercised such a depressing influence upon him that he needed the stimulus of Timothy‘s society. Yet he denied himself this comfort that he might serve them.

II. HE DESPATCHES TO THEM THE MOST HIGHLY ESTEEMED OF HIS FELLOW–LABORERS. “Our brother, and minister of God, and fellow-laborer in the gospel of Christ.” He selects one best fitted to serve them by his gifts, his experience, and his knowledge of the apostle’s views and wishes. The various titles here given to Timothy help to honor him before the Churches, and to challenge the abiding confidence of the Thessalonians.

III. THE DESIGN OF TIMOTHY‘S MISSION. It was twofold: “To establish you, and to comfort you concerning your faith,” and “to know your faith.”

1. The necessity for his mission. The afflictions which they were enduring for the gospel.

(1) These afflictions had a most disturbing tendency. “That no one be disquieted by these afflictions.” The converts had newly emerged from heathenism, and therefore the apostle was more concerned on their behalf. Yet, as we know from the Second Epistle, they remained firm. “We ourselves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulations that ye endure” (2Th 1:4).

(2) These afflictions were of Divine appointment. “For yourselves know that we are appointed thereunto.” They were, therefore, “no strange thing.” They come by the will of God, who has determined their nature, severity, and duration. “Behold, I send you forth as sheep in the midst of wolves.” The afflictions were not accidental.

(3) They were clearly foreseen by the apostle. “When we were with you we told you beforehand that we are to suffer affliction.”

(a) It is the duty of ministers to forewarn their converts of coming affliction, lest they should be offended thereby.

(b) Converts, when forewarned, ought to be forearmed, so that they may not sink under them, much less forsake the gospel on account of them. “For the light afflictions are but for a moment, and work out an exceeding weight of glory.”

(4) Satan is the main source, of danger in these afflictions. “Lest by any means the tempter had tempted you. The apostle was “not ignorant of his devices,” and was apprehensive lest Satan should get an advantage of his converts by moving them from the hope of the gospel, and causing them to relinquish their profession of it.

(5) The only security against Satan’s temptationsfaith; for this “is the victory that overcometh the world”this is the shield “wherewith they could quench all the fiery darts of the wicked.”

2. The manner in which Timothy‘s mission was to be discharged. “To establish you and to comfort you concerning your faith.”

(1) In relation to the Thessalonians. Timothy would

(a) establish them by giving them a fresh exhibition of the truth with its manifold evidences. The strongest faith needs confirmation. The apostles were in the habit of confirming the souls of the disciples (Act 14:22).

(b) He would comfort them concerning their faith by exhibiting the example of Christ, the glory that must accrue to God from their steadfastness, and the hope of the coming kingdom.

(2) In relation to the apostle himself. “To know your faith.” One object of his sending Timothy was to put an end to his own anxieties and doubts on their behalf, for he might fear that “his labor would be in vain.” He might hope the best but fear the worst, for he was most deeply concerned in their welfare.T.C.

1Th 3:6-8 – The happy issue of Timothy’s visit to Thessalonica.

This Epistle was written immediately after Timothy’s return as expressive of the apostle’s hearty relief at his tidings.

I. THE GOOD TIDINGS. “Your faith and charity, and that ye have remembrance of us always, desiring greatly to see us, as we also to see you.”

1. Their faith. He was gratified to hear of the steadfastness and soundness of their faith. They abounded in the

(1) grace of faith, which was unfeigned, growing, and lively;

(2) in the doctrine of faith, which had much light in it;

(3) in the profession of faith, which they held fast without wavering, out of a pure conscience.

2. Their love. This, which was the fruit of their faith, had not waxed cold on account of abounding iniquity. Their faith worked by love. The two graces are always found together. Christian love must be without dissimulation, in deed and in truth, fervent and constant.

3. Their constant and kindly remembrance of the apostle. “Ye have a good remembrance of us always.” They thought much of their spiritual teachers, bore their persons in memory, thought of them with gratitude and respect, and, no doubt, remembered them in their prayers.

4. Their desire to see the apostle. They desired to have their memories refreshed by a personal visit from him. If they had begun to fall away, they would not have been so anxious to see him. There was a tender attachment on both sides, for there was a longing on both sides for further fellowship.

II. THE EFFECTS OF THESE GOOD TIDINGS ON THE APOSTLE. “Therefore we were comforted over you in all our affliction and distress by your faith.”

1. They enabled him, if not to forget, at least to bear up, under a weighty burden of trial. He was now at Corinth, in peril and persecution from the Jews, who “opposed themselves and blasphemed” (Act 18:5-17; 1Co 2:3). He was disconsolate and dispirited, almost like a dead man, carrying about with him the dying of the Lord Jesus; but now the news of Timothy revived him, like life from the dead, infusing into him new life and vigor. It was their faith especially which comforted him. There is no comfort to a minister comparable to that which springs from the stability and perseverance of his people.

2. The very continuance of his life seemed to be dependent upon their steadfastness. “For now we live, if ye stand fast in the Lord.” The language is almost painfully strong. It suggested to them:

(1) The necessity of continued watchfulness and faith.

(2) The true secret of steadfastnessbeing “in the Lord.” Thus only would “they build themselves up in their most holy faith,” “continuing steadfastly in the Church’s prayers and instructions.”

(3) How much they could affect, not the comfort only, but the life of their teachers, by their vigilance and perseverance!T.C.

1Th 3:9, 1Th 3:10 – The apostle’s gratitude to Clod and his further solicitude for his converts.

I. HIS GRATITUDE FOR THE JOY IMPARTED BY TIMOTHY‘S TIDINGS. “For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God?”

1. He has no words to express his gratitude to God for their constancy.

2. The joy he experienced was not in the greed of any worldly advantage he had gained, but was the hearty and sincere joy of one profoundly interested in their spiritual welfare.

3. It was joy “before God,“ who sees and knows all inward thoughts and feelings, and therefore knows its reality and power.

II. HIS PRAYERFUL ANXIETY TO SEE THE THESSALONIANS FOR THEIR FURTHER BENEFIT. “Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith.” His prayers had an extraordinary fervency. Ministers ought to be much in prayer for their flocks.

1. The deficiencies in their faith. They had already received the grace of faith and the doctrine of faith, and exhibited in its fullness the “work of faith.” But there were deficiencies still to be supplied.

(1) Their faith wanted still greater power, for they had hardly yet escaped all danger of relapse into heathen impurities.

(2) It wanted to be more widely diffused through all the duties of life, for they needed to mind honest industry and forswear idleness.

(3) They needed fuller light upon the second advent.

2. The design of the ministry is to supply these deficiencies of faith. The apostle longed to be at Thessalonica once more, not only to impart to them “some spiritual gift, to the end they might be established” (Rom 1:10, Rom 1:11), but to give them fuller teaching upon the various points where their faith needed enlargement. It is God’s work to increase faith, but ministers can promote it as instruments, for they are “for the perfecting of the saints in the knowledge of the Son of God.”T.C.

1Th 3:11 – Further prayer for his personal return to Thessalonica.

The apostle had hitherto been hindered by Satan from carrying out his intention. “But may God himself and our Father, and our Lord Jesus Christ, direct our way unto you.”

I. THE APOSTLE RECOGNIZED A DIVINE HAND IN ALL THAT CONCERNED HIS PERSONAL LIFE. His way to Thessalonica seemed hitherto blocked up, but he felt that, it depended, not upon Satan, nor upon his wicked instruments, but upon the will of God himself, whether he should ever take that way. This implies:

1. Our journeys are not in our own power. Man may plan his own ways, but God directs his goings; for “a good man’s steps are ordered by the Lord.”

2. Our journeys are not to be undertaken without God‘s will. (Jas 4:13, Jas 4:14; Rom 1:10.) It is for him to order us where and when to go.

3. It is in his power only to remove the obstacles to our journeys.

II. THE APOSTLE RECOGNIZED THIS PROVIDENTIAL GUIDANCE AS EQUALLY EXERCISED BY THE FATHER AND THE SON.

1. He prays here to both Father and Son. The same prayer is addressed to both without distinction, for the verb is in the singular number. Must not Jesus, therefore, be a Divine Person?

2. Father and Son are here regarded as possessing one indivisible will, as exercising a joint agency in the guidance of men, and as possessing an equality of power to this end. Athanasius saw this fact clearly in the grammatical peculiarity of the passage.

3. The apostle exercises an appropriating faith in both Father and Son, for he speaks of “our God and Father,” and our Lord Jesus Christ. He was, therefore, all the more disposed to trust submissively to the directing hand of God.T.C.

1Th 3:12, 1Th 3:13 – The apostle’s prayer

for the progressive sanctification of the Thessalonians and their final perfection at the coming of Christ.
He has just prayed for himself, but whether he is to come to them or not, he has a prayer for their spiritual benefit.

I. CONSIDER THE PERSON TO WHOM THE PRAYER IS ADDRESSED, “But you may the Lord enlarge.” It is the Lord Jesus, who, “as the Purchaser of the Church with his own blood,” has received the fullness of the Spirit for the benefit of his people. It was to the Lord the apostles addressed the unanimous prayer, “Increase our faith.”

II. THE BLESSING PRAYED FOR. “But you may the Lord enlarge and make to abound in love toward one another, and toward all.”

1. The existence of their love is frankly admitted. He had spoken of “their labor of love.” He prays now for its increase.

2. Their love was to be an abounding love.

(1) There were defects in their love, as there were defects in their faith, to be supplied from the inexhaustible Source of all love.

(2) The objects of their love were

(a) “one another,” those of the household of faith, who were to have the first place in their affections;

(b) but “all men” likewise, as children of a common Father, for as we have opportunity we must do good unto all men (Gal 6:10), the world itself being the field of our missionary labors. The Apostle Peter adds “love” to “brotherly kindness” in the chain of Christian graces, as if to imply that brotherly kindness might become a narrow, sectarian thing, and therefore the love of man as man is enjoined.

III. THE DESIGN AND TENDENCY OF THIS PROGRESSIVE INCREASE. “To the end that he may stablish your hearts unblamable in holiness before our God and Father at the coming of our Lord Jesus Christ with all his saints.”

1. This implies that establishment in holiness is necessarily involved in the enlargement of both faith and love.

2. It implies that stability in holiness is the great end of Christian life in a world which shakes believers by fears and temptations and delusions.

3. It implies that without perfect holiness we cannot appear without blame before God.

4. It implies that perfect holiness is reserved for the second coming.

(1) It is not attainable in this life. We are not here “without spot or wrinkle.”

(2) It is connected with the redemption of the body.

(3) It is connected with the final glorification of the redeemed; for all the saints are to be associated with the Judge as assessors in the final judgment (Luk 22:30; Joh 5:28; 1Co 6:3). Therefore let us pray for the increase of faith and love, and live in the blessed hope of the “day of Christ.”T.C.

HOMILIES BY B.C. CAFFIN

1Th 3:1-5 – Proof of the apostle’s love for the Thessalonians.

I. THE MISSION OF TIMOTHY.

1. He could no longer forbear. Mark the intensity of his affection. He repeats the words twice, verse 1 and verse 5, first in the plural, then in the singular number, implying, perhaps, that while all the missionaries longed to know how it fared with the Thessalonians, his longing was the most overmastering. He must hear of his converts, cost him what it might. The suspense was agonizing; he could endure it no longer; so deep, so burning, was his interest in their spiritual state. What an example to Christian pastors now!

2. He would submit to any sacrifice; he would be left alone at Athens. “Alone in London” has almost passed into a proverb. Loneliness is nowhere felt so much as in a great city

“Crowded wilderness,
Where ever-moving myriads seem to say,
‘Go! thou art naught to us, nor we to theeaway!'”

St. Paul felt like this at Athens. To the student of history, to the lover of classical antiquities, Athens is one of the most attractive of cities. To St. Paul it was almost a desert. He does not seem to have found delight in natural beauty or in historic associations; the one object of his life was to extend the Redeemer’s kingdom, to win souls to Christ. The Athenians of his day had much curiosity, much versatility, but no depth of character, no real longing after truth. They did not persecute; they had not earnestness enough for that. But mockery and indifference were more painful to St, Paul than danger and suffering. He could not feet at home in Athens. And he was one of those men to whom sympathy is almost a necessity; his one earthly comfort was the society of Christian friends. This Epistle shows the intensity of his affections; he can scarcely find words strong enough to express his love for the Thessalonians, his yearning desire to see them again. Yet he had spent only three weeks, or perhaps a short time longer, at Thessalonica. How, then, must he have prized the society of Timotheus, the dearest of all his friends! He was his brother, his fellow-laborer; he could ill spare him, especially while laboring in vain, as it seemed, in that most uncongenial place. But he would send him; he would endure that isolation which was so oppressive to him. Even for himself it was better than the cruel uncertainty which he could bear no longer; and the visit of Timotheus would be very useful to the infant Church at Thessalonica. So he thought it good; it pleased him, there was a pleasure mingled with the pain, to be left at Athens alone. There is a pleasure in self-sacrifice, severe but real; there is a peace in the conscious submission of the human will to the blessed will of Goda peace not granted to all, for not all take up the cross, but very precious, very high and holy.

3. So he sent his closest friend and companion. His words show how he felt the separation. He describes him as his brother; elsewhere he calls him his son in the faith, his dearly beloved son. His presence, his loving care, his affectionate sympathy, were very dear to St. Paul. His help, too, was very needful; he was the minister of God, St. Paul’s fellow-laborer in the gospel (the readings are somewhat confused, but the meaning is plain); he could assist him in his difficult and almost heartless labor at Athens. Like St. Paul, he delighted to serve God, to do God’s work, to preach the glad tidings of the atonement, the resurrection of Christ, the life and immortality brought to light by the Lord Jesus. There was work, hard work, enough and more than enough, for both of them at Athens; but St. Paul, in his intense anxiety for the Thessalonians, sent to them his dearest companion and his best helper. Old work must not be neglected for new; it is a common temptation. The care of all the Churches pressed upon St. Paul. The minister of God must care for all the souls entrusted to his charge.

II. THE PURPOSE OF TIMOTHY‘S MISSION.

1. To stablish them. They were but neophytesChristians of a few months. The first work of drawing men to take an interest in religion is often easier than the work which follows of stablishing and building them up in the faith. It is hard to persevere; we know it from our own experience. It may be that by God’s grace we have drawn nigh to the crucified One; we have felt something of the sweetness of his precious love; our hearts have burned within us as we listened to his voice, “Come unto me.” In such moments we have felt, perhaps, that our work was well-nigh done, and our souls saved for ever; we thought that we could never fall from him whom we had learned to love so dearly. But a little while, and we found ourselves miserably disappointed. The time of temptation came; or perhaps, without any definite temptation, the freshness of those glowing feelings passed away; we lost our first love, and sunk back into that cold indifference which we hoped we had shaken off forever. We lost all that we seemed to have gained; we had to begin our work again. Alas! many are thus always beginning; their spiritual history is a series of oscillations between permitted carelessness and feeble repentance. They make no real progress towards that holiness without which we cannot see God. They need a Timotheus to stablish them. It is one of the most important, one of the most difficult, duties of the ministers of God to persevere themselves, to lead others to persevere.

2. To comfort them, or rather, perhaps, to exhort them. They needed both, comfort and exhortation. The cross was coming. They were but babes in Christ; they shrunk from its sharpness. But “we must through much tribulation enter into the kingdom of God.” The grace of perseverance is best acquired in the bracing air of affliction. “The trying of our faith worketh patience.” Self-denial, the mortification of the flesh, are, alas! to many of us but empty sounds. They must become realities in our daily lives if we are to be Christians indeed. The sentimental religion of mere poetry and feeling is a weak and sickly exotic; it will never bear the cold blasts of temptation, it will not stand in the evil day. Timotheus was to comfort the Thessalonians in their troubles, to exhort them to patient endurance, that their faith might not fail them, that it might rather grow and increase.

3. To prepare them for tribulation.

(1) Afflictions must come. It is a law of Christ’s kingdom. “Whom the Lord loveth, he chasteneth.” The Savior endured the cross, despising the shame; the Christian must consider him, always “looking unto Jesus.” “We are appointed thereunto,” St. Paul says; not himself only, but all Christians. It is God’s ordinance; it is “the trial of faith, much more precious than of gold.” The gold perisheth, the faith abideth; it will issue in praise and honor and glory at the appearing of Jesus Christ. But “we are appointed thereunto.” We must recognize this, and accept it cheerfully as the law of our Christian race. The cross is the very badge and emblem of our religion; the cross is a sacred object in the Christian’s eyes; but it will not profit us unless we bear the inner cross, the spiritual cross of self-sacrifice wrought into our souls by the power of God the Holy Ghost. The Lord Jesus bore the cross first; his death upon the cross gave a deep and awful and blessed meaning to the word; it invested the cross with glory and solemn beauty and attractive sweetness. His saints have followed him. One after another they have taken up the cross; they came out of great tribulation. From the quiet rest of paradise their voices seem to float around us yet, telling us of the power of the Savior’s cross and the high rewards of suffering for his sake. “We are appointed thereunto,” St. Paul said to the Thessalonians; he does not attempt to hide it from them. They were very young Christians, but, young as they were, they must experience the law of suffering. “Ye knew it,” St. Paul says; for they knew the blessed story of the cross, and they knew the meaning of the cross. The Churches of Macedonia had a great trial of affliction. We are not called to suffer in the same way, but the cross has the same meaning still. “In the world ye shall have tribulation.” “We are appointed thereunto.” We are not in danger of the martyr’s death, but the martyr’s spirit is as necessary as ever it was; its essence lies in the prayer which we daily use, “Thy will be done.” We must not be moved by these afflictions; they must not be allowed to disquiet us, to disturb the steadfastness of our faith. Affliction is the ordinary atmosphere of the Christian life.

(2) St. Paul had told them this. When he was with them, short as the time wasthree weeks or a little morehe warned them of the coming trials. It was a great help when the time came. As Chrysostom says, if the physician warns his patient of the probable symptoms of his disease, he is not so terrified when they come. Thus the Thessalonians were prepared to see the sufferings of St. Paul and his companionsprepared themselves to follow them as they followed Christ. The preacher must not dwell exclusively on the bright side of religion, its beauty and its joys; he must point to the cross; he must prepare himself and his people to endure hardness as good soldiers of Jesus Christ.

(3) But though he had warned them, he was still anxious. The affliction had come, as he had said. He knew that they were suffering; he felt for them in their trials. Especially he was anxious to know how that newly formed faith of theirs would endure the first shock of persecution. The tempter had tempted themthat was certain. These trials were his work. It was permitted; it was overruled for good, as the event showed. But it came from the same evil one who had tempted Job to curse God, and was foiled then by the patience of that holy man, and now, by the grace of God, vouchsafed to the Thessalonians. But St. Paul did not know the issue. He had beard of the temptation, and with the tender, trembling solicitude of a loving parent he fearedhe could not help fearinglest his labor should prove in vain. Mark, again, his firm belief in the personality of Satan. He knew his malice; he was not ignorant of his devices, and he feared for his children in the faith.

LESSONS.

1. Pray for the love of souls; seek to love souls with a great love, as St. Paul yearned for the salvation of his converts.

2. Be content, like him, to suffer privations for the souls of others.

3. Pray for the grace of perseverance; be distrustful of self; trust only Christ; watch always.

4. Expect afflictions, chastisements; they must come; they form a necessary part of Christian experience; be prepared for them.B.C.C.

1Th 3:6-10 – The return of Timotheus.

I. THE GOOD NEWS.

1. The faith and charity of the Thessalonians. This was good tidings to St. Paul. The gospel was good tidings to all who felt the misery of sin, to all who had been distressed by the strange, perplexing mysteries of life. Tidings of a Deliverer, of an atonement, of the gracious help of God’s Holy Spirit, of eternal life to come, were full of joy and gladness to the Thessalonians. Out of that first great joy sprang other gifts of joy. The apostles had no greater joy than to hear that their children were walking in the truth. They had so entered into the full meaning of that short prayer, “Thy will be done, in earth as it is in heaven,” that they had learned to share the holy joy wherewith the blessed inhabitants of heaven rejoice over one sinner that repenteth. Good news to them did not mean this or that earthly success, but the growth in grace of Christian souls. Are we thus affected when we hear of the victories of the gospel, of missionary triumphs abroad, of converted sinners, of holy deaths at home? It is a sure index of our spiritual state. If we know ourselves the deep blessedness of communion with God, we shall count it good news indeed when we hear of other souls being drawn into that holy fellowship. The glory of God is the one highest object to which all true Christians look, and each redeemed soul brings new glory and honor to the great Redeemer. The deeper, the purer our joy in the growth of holiness around us, the nearer our approach, while we are yet on earth, to the holy joy of heaven. Timotheus brought news that the faith of the Thessalonians had not wavered in the fiery trial, that their charity was living and fervent. It was glad news indeed to St. Paul.

2. Their remembrance of the apostle. St. Paul had a tender human heart; he writes these words, as Bengel says, with a fresh joy, with the tenderest love. The steadfastness of their faith was the chief part of the good news; but also their personal love for the apostle was very precious to him. To hear that they loved him still, that they desired greatly to see him, that they remembered his presence, his words, his affection, was very sweet to him.

II. ST. PAUL‘S DELIGHT.

1. He was comforted. He had need of comfort and encouragement. Since he left Thessalonica he had met with great perplexities and disappointments at Athens; and now at Corinth he was working amid many difficulties, much harassed by the persecutions of the Jews, toiling hard for his daily bread. He tells them of his necessities, of his affliction. But now he was comforted; and it was their faith that brought him comfort, that encouraged him in his work. How these words must have pleased the Thessalonians, who so loved the apostle! To hear of their faith was good tidings to him; to be told that that faith had given him such deep comfort in his troubles must have been good news to them.

2. Their perseverance gave him new life. He knew what it was to die daily, to bear about always in the body the dying of the Lord Jesus. But if death, as he says, was working in him, there was a new life that more than balanced it; a new life, full of warm, glowing feelings, full of high hopes and eager aspirations. And that life was nourished and sustained by the continued progress of the gospel. The tidings of their faith gave him a sense of life, a spiritual energy, a joy analogous to that joy in the mere sense of living which we experience sometimes in the bloom of youth and health. But his joy was wholly spiritual; the life of Christ in other souls seemed to stimulate the energies of the same Divine life in himself; he felt the water of life within him springing up with renewed freshness, as he listened to the glad words of Timotheus telling him how the Thessalonians were standing fast in the Lord. They were in the Lord, as he wasin the sphere of his gracious presence, of his Divine working; and to be in the Lord is life, for he is the Life. Spiritual life consists in union with him, without whom we can do nothing. The Thessalonian Christians were in him; so was St. Paul. Their life and his life came from the same Source. The knowledge of their faith and love, their spiritual life, quickened the Divine life that lived in him.

III. HIS THANKSGIVING.

1. He thanks God for them. He regards thanksgiving as a return due to Almighty God for his mercies. So the psalmist, “What shall i render unto the Lord for all his benefits towards me?” He fulfills his own precept, “In everything give thanks.” Thanksgiving is the outflow of a loving heart. The love of God is the very essence of religion; and the more we love him, the more fervent will be our thanksgivings. St. Paul thanks God for the Thessalonians, for their faith and love: for faith and love come from God, who is the Object of faith, who alone can increase our faith; who is Love, from whom, the highest Love, cometh all pure and holy love.

2. He thanks God for his own joy. Holy joy is the fruit of the Spirit, the gift of the Spirit, the foretaste of the joy of heaven; it must issue in thanksgiving. St. Paul’s joy was full and complete. He thanks God for all the joy wherewith he was joying. There were no shadows to darken its brightness; he had heard of no backslidings among the Thessalonians. And it was pure; it could bear the all-seeing eye of God. “We joy before our God,” he says. There was no element of selfishness, no earthly pride, no lower motive, to defile it. Such joy in the salvation of souls is indeed heavenly; it is like the ineffable joy wherewith the blessed rejoice before the throne.

3. He adds prayer to his thanksgiving. Prayer and thanksgiving ever go together; they act and react upon one another. Prayer leads to thanksgiving; thanksgiving lends increasing energy to prayer.

(1) He prayed night and day. The quiet of the night is a time for holy thoughts. The psalmist thought of the Name of God in the night season, and received comfort. The Christian prays; he watches with Christ as he lies yet awake on his bed. He prayed night and day. While working at his daily labor, the hard work of weaving the goats’ hair, he ever prayed. So it is with Christians now. They

“Ply their daffy task with busier feet,
Because their secret souls some holy strain repeat.”

(2) He prayed exceedingly. “Above measure,” the words mean literally. The more we pray, the more we love prayer. The prayers of the Christian increase in fervor, in earnestness, and in delight, the nearer he draws to God. Prayer occupies more and more of his time; it tends to assume more and more its proper place as the great work of life, the most important part of each day’s business. St. Paul’s love for the Thessalonians deepened the importunity of his intercession.

(3) He prayed that he might see their face. To see a good man’s face, to hear his voice, to touch his hand, is a source of true pleasure. St. John trusted to speak face to face with his Christian friends, “that our joy,” he says, “may be full.” So was it with St. Paul.

(4) That he might be enabled to do them good. He had been but a very short time with them. He wished to give them further instruction, to fill up what was lacking in their knowledge. Christians may be living near to God, but there is always room for further advance in knowledge and in holiness. A saint of God like St. Paul can always do us good.

Learn:

1. To rejoice in the spiritual progress of others.

2. To thank God for it.

3. To take delight in intercourse with holy men.B.C.C.

1Th 3:11-13 – St. Paul’s prayer for his converts.

I. GOD HIMSELF IS THE ONLY GIVER OF ALL GOOD THINGS.

1. He can give the apostle and his converts the great joy of another meeting. The Thessalonians might be zealous in their religious duties; St. Paul might pray exceedingly, above measure; but it is God himself, not any creature, from whom all goodness flows. The word au)to&j (“himself”) is emphatic. He only can save; he only is the Giver of joy. He is our God, therefore he is able; he is our Father, therefore he is willing to help us. His is the kingdom and the power and the glory, and he loves us with a Father’s love. The apostle adds the Savior’s Name: “God our Father, and our Lord Jesus Christ.” He addresses Christ in the language of direct prayer. He uses, too, a verb in the singular number. There can be no satisfactory explanation of this, save that furnished by our Lord’s own words, “I and my Father are one.” From him only, the Triune God, cometh every blessing. He can bring St. Paul again to the Thessalonians. He will, if it is good for him and for them.

2. He can increase in them the great grace of charity. Love is the chiefest of all graces; it expels all manner of sin little by little from the heart which it fills; it consumes selfishness little by little with its heavenly fire. It must abound in the Christian’s heart, for it is the best of all treasures; it must be fervent, intense, for lukewarmness is hateful to the Lord. It must be wide in its range; for that love which rests on some men because they are agreeable, and excludes others because they do not please, is merely human; not of Godmere natural affection; not the precious grace of holy love. God loved the world; the measure of his love is the gift of his Son. His saints in their poor way must imitate him. He only can make them abound in love; for love is of God, and every one that loveth is born of God and knoweth God. Love is the best gift of the good Spirit of God. We must covet earnestly that great grace, and seek it from him of whose only gift it cometh.

II. GOD CAN FULFILL THE GOOD WORK WHICH HE BEGAN.

1. Holiness comes from him. Without holiness no man shall see the Lord; and it is God the Holy Ghost who sanctifieth the elect people of God. He can cleanse the thoughts of the heart by his Divine inspiration. He can make the soul that was unclean pure and blameless. We must listen to his voice speaking in our hearts. He checks us when we are tempted to sin; he calls us ever onwards to holiness, to self-consecration, to closer union with Christ. It is our part to recognize his awful presence, to shrink with godly fear from grieving the indwelling Spirit, to make silence in our hearts to listen to his voice, to pray with ever-deepening earnestness, “Speak, Lord; for thy servant heareth.”

2. He can enable us to persevere. The psalmist says, “O God, my heart is fixed, my heart is fixed.” That fixedness, that establishment of the heart in holiness, cometh from God; it is his gift. “Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee.” We need to be rooted and grounded in love, to be strengthened with all might by his Spirit in the inner man. Then we shall persevere unto the end; then we shall be found unblamable in holiness at the coming of our Lord Jesus Christ with all his saints. St. Paul ever looked forward to that second coming; it filled the whole range of his hopes. So ought Christians now to live, “looking for and hasting unto the coming of the day of God.”

LESSONS.

1. St. Paul prays that God would direct his way to Thessalonica. We may pray for the great blessing of intercourse with those whom we love; but it must be “in the Lord,” in humble submission to his will.

2. But above all things we should pray for their continued growth in grace and holiness, in preparation for the coming of the Lord.B.C.C.

HOMILIES BY R. FINLAYSON

1Th 3:1-13 – The subject is still Great desire to see the Thessalonians.

I. PAUL ALONE AT ATHENS. “Wherefore when we could no longer forbear, we thought it good to be left behind at Athens alone.” There is continued the use of the plural; but it is to be regarded as corrected by the use of the singular in the fifth verse. The correction relates to the mission of Timothy, which is to be understood as covering Paul’s being left behind at Athens. For want of full materials it is difficult to understand the bearing of what is said in the Acts of the Apostles on what is said here. But the most probable account of matters seems to be the following. Silos and Timothy were left behind at Beraea. They that conducted Paul from Beraea brought him as far as Athens; and immediately returned with a commandment unto Silos and Timothy that they should come to him with all speed. Here comes in the link which is given here: Wherefore (i.e. on account of his endeavor to see the Thessalonians having twice proved abortive) when he could no longer forbear (i.e. when he was necessitated to give some relief to his feeling of being orphaned), he thought it good to be left behind at Athens alone. This was a change of plan, but arising out of the very best feeling. He sent on to Beraea a second commandment, that Timothy should proceed to Thessalonica before joining him, Silas meantime remaining at Beraea. In that case Paul was really left behind at Athens, though not with the greatest literalism. He was left behind from the point of view of Timothy going on to Thessalonica, and also of his intention to have had Silas and Timothy with him at Athens. It was the being alone at Athens that made him think of sending for Silas and Timothy, while his conductors from Beraea had not yet left. He felt the atmosphere to be so oppressive beyond his expectations that he longed for their fellowship. And while he was waiting for them, as we learn from the Acts of the Apostles, the feeling did not abate. He went forth into this beautiful city which was associated with the greatest intellectual refinement. And, though a man of gigantic intellect, he was not attracted to the study of its works of art or philosophies. No, it was the gospel sandals with which his feet were shod. It was in the light of Christ that he contemplated the city. Its principal works of art were temples. There on the Areopagus was a temple of Mars, with the subterranean sanctuary of the Furies. On the prominent Acropolis was the Parthenon, or temple of Athene, the protectress of the city, and, next to it in magnificence, the Erectheum with its presiding deities. A third rock was associated with Jove. There was an altar of Prometheus within the groves of the Academy; the Lyceum was dedicated to Apollo. At every turn were structures connected with idolatrous worship, and, among the many, the eye of the apostle detected an altar with this inscription, “To the Unknown God,” from which he afterwards took occasion to preach to the Athenians some of the elementary truths of religion. It was while alone in this city full of idols, oppressed by its false forms of religion, that he longed for Silas and Timothy to come on to him. But, strong as his desire for their fellowship was, it was soon overmastered by another, viz. desire toward the Thessalonians, for the gratification of which he was willing to make sacrifice by remaining alone at Athens.

II. MISSION OF TIMOTHY WITH REFERENCE TO THE THESSALONIANS. “And sent Timothy, our brother and God’s minister in the gospel of Christ.” Timothy is sometimes called Paul’s son; he is here called his brother. He was a son who had already grown up to be a companion and associate in work. He was one to whom Paul gave commandment, yet it was properly to God that he stood or fell. The sphere in which he ministered to God was the gospel of Christ. It was his duty generally to bring the gospel of Christ to the wants of men. But let us think of it as his duty specially to bring the gospel of Christ to the wants of the Thessalonians.

1. Timothy was to seek to influence them against their being moved by the pressing afflictions. “To establish you, and to comfort you concerning your faith; that no man be moved by these afflictions.” The afflictions, not confined to the Thessalonians, but having the first reference to them, are regarded as present. It was Thessalonian afflictions that forced Paul to leave Thessalonica much sooner than he had intended. It was in a manner Thessalonian afflictions that followed him to Beraea. At the time of sending Timothy he may have had late information of the things suffered by the Thessalonians of their own countrymen. By indications, then, he could only think of the afflictions as what might any moment be experienced by them. In consequence of these afflictions Timothy was sent to establish them. It was work which might expose him to the attacks of the virulent Jews of Thessalonica; and this establishing work is usually committed to older men. But that by which he was himself established was his message. And it was to this that he was to look for establishing the Thessalonians. He was to exhort them (not comfort them) concerning their faith, that no man should be moved by these afflictions. He was to hold up persuasively before them the gospel of Christ, that their faith thereby being strengthened, they might be kept from apostatizing.

2. There was reason for their not being moved by the afflictions. “For yourselves know that hereunto we are appointed. For verily, when we were with you, we told you beforehand that we are to suffer affliction; even as it come to pass, and ye know.” The Thessalonians, and Paul as well, and not they alone, were appointed to suffer affliction. It was the sovereign, all-wise decree of God that, through the affliction of his people, the gospel was to be spread abroad, and transmitted to future generations. And that was a reason why they were not to be moved in affliction. They were not being made the sport of chance, or simply left to the will of their enemies; but they were submitting to the reasonable necessary appointment of their heavenly Father, and that along with others. The Thessalonians were well acquainted with this doctrine. It had been taught them by Paul, when he was with them. And in this he was simply following the great Teacher. It was impossible for him to hold out false expectations. He told them whom he asked to enter into his service that they were to count the cost; they might be called even to lay down their lives for his sake. And at the last he recurs to this in speaking to his disciples. “If the world hateth you, ye know that it hath hated me before it hated you. Remember the word that I said unto you, A servant is not greater than his lord. If they persecuted me, they will also persecute you; if they kept my word, they will keep yours also…. These things have I spoken unto you, that ye should not be made to stumble. They shall put you out of the synagogues: yea, the hour cometh, that whosoever killeth you shall think that he offereth service unto God. And these things will they do, because they have not known the Father, nor me. But these things have I spoken unto you, that when their hour is come, ye may remember them, how that I told you.” As Paul, after the Master, taught, so it came to pass, and so they had experience. Being thus prepared beforehand, their affliction, instead of shaking them, was fitted to have a confirming effect upon them.

III. MISSION OF TIMOTHY WITH REFERENCE TO PAUL. “For this cause I also, when I could no longer forbear, sent that I might know your faith, lest by any means the tempter had tempted you, and our labor should be in vain.” It seems best to connect “also” with “sent,” as is grammatically allowable. He sent not merely for the sake of the Thessalonians, but also for his own sake. The affliction was a special reason why he, Paul (the singular being introduced), could no longer forbear. He wanted information regarding their faith. Connected with this was anxiety. As a fact, the tempter had tempted them. God tempteth no man; he seeks only through affliction to make his people conquerors. Through affliction Satan, according to his nature, had sought to seduce the Thessalonians to apostasy. And it might be that by some means (for he is fertile in means) he had succeeded in his nefarious object. In that case his labor among the Thessalonians, and laborious praying for them, in all of which he had a natural interest before God, would be vain. It would be as if his lot had never been cast among them. Wishing, then, to have his mind relieved from this state of anxiety, he had sent on Timothy.

IV. GOOD NEWS FROM THESSALONICA. “But when Timothy came even now unto us from you, and brought us glad tidings.” Paul had meantime gone on from Athens to Corinth, where, according to Act 18:5, he was joined by Silas and Timothy. He lost no time in writing to Thessalonica after their arrival. Timothy, who seems not to have delayed by the way, was the bringer of good news, of a kind of gospelbeing. indeed, tidings of the fruit of the gospel. He announced what the gospel had wrought for the Thessalonians in three particulars.

1. “Of your faith.” Timothy was able to tell his master, by whom he had been sent, that they had such a hold upon the Divine help, that they were able to stand against the assaults of their enemies.

2. “And love.” He had also this good news to tell Paul, that, in the face of opposition, they were not weakened by division, but were only drawn the closer together in the bonds of Christian love.

3. “And that ye have good remembrance of us always, longing to see us, even as we also to see you.” He had the further tidings to convey, that they had a lively impression of all he had been to themto whom, under God, more than to any other, they owed their existence as a Church. His name was a savor of a sweet smell among them. At all times they thought of him with pleasure. And as it had been told them that he had a longing to see them, so they wished it to be told him that they had a longing to see again the face, and not less to hear again the voice, of their teacher.

V. COMFORT IMPARTED BY THE GOOD NEWS. “For this cause, brethren, we were comforted over you in all our distress and affliction through your faith: for now we live, if ye stand fast in the Lord.” “As cold waters to a thirsty soul, so is good news from a far country.” When Jacob knew that Joseph was alive, his spirit revived. Paul had. not a little of distress and affliction, of trouble from without, that was straitening and oppressive, at Corinth as elsewhere; but, when the good news came regarding his Thessalonian converts, he forgot his distress and affliction. He was comforted over them, in his brooding love. What in them specially communicated comfort to him was their faith, i.e. the faith which enabled them to stand fast in the Lord. So dependent was he on them for happiness, that he only truly lived, had life in its vigor and elasticity, if he could think of them as standing fast in the Lord. While he thus acknowledges their steadfastness in the past, he gently appeals to them to remain steadfast in the future. Let them not take away the condition of his happiness. A Christian parent is dependent for his happiness on the conduct of his children. If he hears of them, when on going out into the world they come to their trial, as departing from the Lord, then his spirit is crushed. But if he hears a good report of them as standing fast in the Lord (in his strength and purpose), then his bones are made fat. And so is it with a Christian minister and his people.

VI. THANKSGIVING ON ACCOUNT OF THE GOOD NEWS. “For what thanksgiving can we render again unto God for you, for all the joy wherewith we joy for your sakes before our God?” The good news, the glad tidings, filled the apostle’s heart with joy. There is an unhallowed joy which is not worthy of the name of joy. Not connected with a recognition of God, not in accordance with God’s laws, it cannot bear the Divine inspection. The joy of the apostle for his Thessalonian converts was not of this nature. It extended over a wide range, but over all the range he joyed for them before God. It was not joy away from God, but joy to which he could ask God to be privy, as being joy in their Christian state, especially in their Christian steadfastness. This pure joy, which was his life, the apostle poured forth in thanksgiving. It was God alone who bad made their mountain to stand strong; to him, therefore, was due all the praise. Thanksgiving is a return which God desires from us for his mercies. And we must often feel, with the apostle, that we cannot make a sufficient return in this form for mercies bestowed upon ourselves and upon others.

“Through all eternity to thee
A joyful song I’ll raise;
For, oh! eternity’s too short
To utter all thy praise.”

VII. PRAYER WITH WHICH THE THANKSGIVING IS BLENDED. “Night and day praying exceedingly.” He gave thanks when he prayed, and that was night and day. He borrowed from both, which is suggestive of morning and evening as fitting seasons for the duty of prayer. How fitting that in the morning we should turn to God and consecrate to him the powers he has renewed! How fitting that before returning to the world, to meet its temptations, to be entrusted with opportunities of usefulness, to meet what Providence has awaiting us,how fitting that before we take the first step we should implore the favor of him on whom the lot of every day depends! How fitting, too, that in the evening we should thank God for the benefits of the day, that we should seek to be relieved of the burden of its transgressions, and that we should commit ourselves through the night to the keeping of him who neither slumbers nor sleeps! We can understand that the apostle would borrow largely front the night; for, apart from his labors night and day, his prayers here are described as beyond measure. What a rebuke to those who, instead of breaking beyond bounds in the impetuosity of devotion, narrow their prayers within small compass, or omit them altogether! Here we discover the secret of his power; and let us, in this undevout age, go back to his style of praying, without any loss of intensity, beyond bounds. Two subjects of prayer.

1. “That we may see your face.” It has been said of Paul by James Martineau, that “his ardent and generous soul had fastened itself on no one living object, but on an abstraction, a thing of his own mind, the truth;” “that he rested nowhere long enough to feel his nature silently yet irrevocably depositing itself there, but was at all times ready to gather up his feelings and pass on;” that he loved his disciples less in their individual persons and for their own sakes than as depositaries of the truthas links of a living chain of minds by which that truth would complete its circuit, and find a passage for its renovating power. But it is difficult to know what personal attachment is, if there are not the marks of it in Paul. Did he merely gather up his feelings and pass on, when he was driven by persecution from Thessalonica? No; the Thessalonians, in the short time, had obtained a place in his heart, which was not transient, which they have to this day in heaven. And night and day, when he was away, they came up before him in his audience with God; and what, going beyond bounds, he asked was partly thisthat he might see their face. He wished to have fellowship with them, soul with soul, such as is best promoted by direct personal intercourse. That he embraced so many in his affection, that he could not give them more time individually, did not make his attachment less truly personal.

2. “And may perfect that which is lacking in your faith.” It is true that Paul had an object beyond seeing their face, and that was that he might the better impart to them spiritual benefit. But is that attaching importance to the person only as a home for the truth? If so, then it is what should be true of all affection. The more ardently we love persons, the more should we love them not as mere earthly beings, but rather as having a heavenly constitution, as those in whom it is fitting that the truth should have a resting-place and home. The more we love to see their face, the more we should seek to perfect that which is lacking in their faith. Paul meant no reflection on the Thessalonians, who were little more than beginners as believers. It was not to be expected that they had come up to the full measure of faith. They had stood the tests to which they had been put, but there might be stronger tests coming. Neither they nor he had come up to the full-measured faith of the Master, who had stood even the forsaking of the Father. Privileged to come among them, he could only hope to be helpful in making up the deficiencies of their faith by a fuller and more earnest exhibition of gospel truth.

VIII. PRAYER THROWN INTO FORM TO BE OVERHEARD BY GOD. Two petitions corresponding to the two subjects of prayer.

1. “Now may our God and Father himself, and the Lord Jesus, direct our way unto you.” Paul prayed to have his way directed unto the Thessalonians. In the same way the servant of Abraham prayed to have his way prospered in the obtaining of a wife for Isaac. We may learn that we are to make even external arrangements subjects of prayer. “Our God and Father himself… direct our way unto you.” Satan, with his misanthropic qualities, twice succeeded in hindering him in his endeavors to proceed to Thessalonica. He looks above his own feeble endeavors and the hinderings of Satan, to God, in his almightiness and fatherliness, himself to direct his way unto the Thessalonians. “The Lord Jesus direct our way unto you.” We may learn that it is right to pray to Christ, though it is more usual to pray to the Father through Christ. The way of his servants, even the external way, is in his sovereign hands. We must not forget that he controls all things in heaven and in earth. In this verse there is a most remarkable enallage of numbertwo nominatives followed, not by a plural, but by a singular verb. It is one of the most striking proofs in Scripture, all the more that it comes in incidentally, of the absolute unity of the Father and the Son. It was made effective use of by Athanasius, in his case against Arius.

2. (1) More immediately. “And the Lord make you to increase and abound in love one toward another, and to all men, even as we also do toward you.” If there is any distinction between the two main verbs here, it is that the first refers more to range, the second to degree. It is implied that the Thessalonians already increased and abounded in love; still there was room for higher things. “Whether I come or no, the Lord make you to increase and abound in love.” They were to increase and abound in love one toward another (within the Christian circle at Thessalonica), and toward all men (the wider Christian circle, and, beyond it, the world lying in wickedness). This is in conformity with what Peter says, that to brotherly kindness we are to add charity. There is a concentration of our affections in our home. But we are not selfishly to confine them there; rather are we to get there refreshment for a wider circle. So there is a concentration of our affections in the Church or enlarged home. But we are not to make it a close guild; rather, in its refreshing fellowship, are we to be fitted for embracing in our affection the whole world. The apostle supports his petition by his own example. It is literally,” even as we also toward you.” And it is better to leave it thus indefinite, that Paul’s example may extend over past and present. He was not one who had confined his affections to any narrow circle; but they had gone out toward them in Thessalonica, and were still going out. It is true that, when the truth finds a home in a person, there is a look beyond him to its finding a home by him in others. And the more truly and deeply we are attached to men as persons, the more shall we with Paul feel prompted to view them as appointed for the transmission of the truth.

(2) Ultimately. “To the end he may stablish your hearts unblamable in holiness before our God and Father, at the coming of our Lent Jesus with all his saints.” By the stablishing of our hearts we are to understand our being made proof in our inmost being against temptation, our being placed above the reach of a fall. This is to be brought about by love proceeding from faith. As love is said to be the fulfilling of the Law, and the bond of perfection, so it is here viewed as consummating our establishment. We are to be established, so as to be in the sphere of holiness, sanctity without blame, and that under the searching yet loving eye of God. Such a consummation seems far beyond us at present; but it will be realized for us at the coming of our Lord Jesus with all his saints. His power ever the evil of our hearts, through His blood and Spirit, will then be fully manifested. With imperfect holiness now, then we shall he saints indeed. And as Christ’s saints, the trophies of his power, we shall attend on him at his coming, and swell the majesty of his train. Let us, then, give love the sweep of our being, to the dislodging of sin, to the incoming of saintliness, that in Christ’s day of triumph we may be, with the saints: in his train.R.F.

HOMILIES BY W.F. ADENEY

1Th 3:5 – How the work of the gospel may be frustrated by temptation.

St. Paul has just referred to the external hindrance to his journeying that Satan was able to throw across his path (1Th 2:18). He now writes of a much more serious Satanic opposition in the temptation of his converts to unfaithfulness. He is anxious lest during his absence the fierce enmity of the Jews, either by some more violent attack on the Church or by the harassing of incessant petty persecution, may at length have broken down the fidelity of the Christians at Thessalonica. And he shows his anxiety by sending to inquire of the state of the Thessalonian Church. The danger in which these Greek Christians lay besets the people of God in all ages, though the form in which it presents itself varies considerably.

I. THE TEMPTER RAISES UP TEMPTATIONS IN ORDER TO FRUSTRATE THE WORK OF THE GOSPEL.

1. The tempter furnishes temptations. A temptation implies two things:

(1) a latent appetite or desire in the mind of the tempted, which appetite or desire may be natural or acquired, innocent or corrupt, such as the innate instinct of self-preservation or the artificial craving for strong drink; and

(2) external circumstances that tend to rouse the internal longing. Now, the tempter may work through either of these two elements of temptation. He may sway the mind towards certain thoughts and impulses, or he may present to the mind occasions of sin by bringing about an arrangement of circumstances which shall appeal to the internal desire in such a way that indulgence would be unlawful. Thus dangers appeal to the instinct of self-preservations and forbidden delights to the love of pleasure.

2. These temptations tend to frustrate the work of the gospel. All is undone if the Church proves unfaithful. High knowledge may be acquired, elaborate organization may be perfected, busy work may be accomplished, and yet, if the purity of the spiritual life is invaded, or the faithfulness that should mark the soldier of Christ corrupted, the labor that led to the happiest results is all in vain.

II. THE TEMPTER CAN ONLY FRUSTRATE THE WORK OF THE GOSPEL WHEN THE TEMPTED YIELD TO TEMPTATION.

1. The power of the tempter is limited to temptation. He can persuade; he cannot compel. He may use threats, or he may use cajolery. But he cannot use force. For the violence that is done to the body of the martyr is no violence to his soul, but only a powerful persuasive influence. Satan goes about like a roaring lion. He has a deep throat, but blunt fangs.

2. We are free to resist temptation. Temptation cannot destroy free-will. The tempter simply tries to induce us to choose the evil. If we do not choose it, he is powerless. And the decision lies entirely with ourselves.

3. The grace of God will help us to resist temptation effectually. We are not left alone to battle with the tempter. If Satan is against us, God is for us. Stronger and greater influences for good are provided for counteracting the evil influences. But these are equally outside our liberty of choicegood persuasion as against bad persuasion. It is for us to lend ourselves to the helpful grace of God in Christ if we are to be strong to resist temptation and to prevent the work of the gospel from being frustrated in us.W.F.A.

1Th 3:8 – St. Paul’s devotion to his converts.

I. A PICTURE OF CHRISTIAN LOVE. St. Paul is intensely devoted to his converts. Their prosperity is his life, their unfaithfulness his death. Love of the brethren is a conspicuous feature in the early Christian charactermore conspicuous than, alas! it is in the modern Church. An apostle felt more than a brotherly love for the Churches he had planted. His affection was that of a father for his children.

1. Christianity promotes care for others. It is directly opposed to a self-seeking exclusiveness as much in spiritual as in worldly affairs. As it bids a man not simply care for the enriching of himself with material wealth, so it equally forbids him to seek only for the saving of his own soul. The Church of Christ is always required to have in view the object which Ignatius Loyola propounded as the great end of the society of the Jesuits when he wrote, “The end of this society is not only, with the grace of God, to devote ourselves to the salvation and perfection of our own souls, but also, with the same Divine grace, to labor most earnestly for the salvation and perfection of our neighbor.”

2. Christianity binds Christians together in close bonds of affection. This is its aim, and this is what it does when unhindered by culpable selfishness and coldness. The gospel introduces a new experience into the world. Christian love is quite unlike pagan friendship, being

(1) broader;

(2) deeper, founded on spiritual union; and

(3) warmer.

II. AN INDUCEMENT TO CHRISTIAN FIDELITY.

1. The inducement is first direct and personal. St. Paul urges the Thessalonians to be steadfast because he feels his own life to be wrapped up in their fidelity. For his sake, if not for their own, he desires them to resist the temptations that are trying them. No doubt so devoted and affectionate a man as St. Paul would be able to bring great weight of persuasion to bear on his converts by this appeal to their consideration for their spiritual father. A similar influence may be helpful now. If we know one who has labored, prayed, and watched for our soul, surely the desire not to grieve him at the last by proving all his toil to have been in vain should be a motive for profiting by it. The scholar should feel thus towards his teacher, the child towards his Christian mother; above all, every one of us towards Christ, that his work may not be in vainthat, after all he has suffered for us, he should not be made to suffer by us.

2. Further, the inducement is general and inferential. If the steadfastness of the Thessalonians was a matter of such profound concern to St. Paul, it must have been of great importance in itself. Here is a strong reason for not thinking lightly of Christian fidelity. An apostle feels that he lives in the faithfulness of his converts. How supremely necessary must that faithfulness be for them! how supremely necessary must it ever be for the Church!

III. AN EXAMPLE FOR CHRISTIAN WORK. The Church at Thessalonica was faithful. St. Paul was not disappointed in his friends. The secret of this steadfastness may be seen in the spirit of the apostle. He was no perfunctory preacher. Not only was his heart in his work; his heart was with the people to whom he ministered. Their faithfulness and failure were questions of life and death to him. The servant of Christ has here an example of supreme interest. Learning, eloquence, holiness, zeal, all fail without love. The preacher who identifies himself with his people is the most successful in winning them for Christ.W.F.A.

1Th 3:12 – The increase of love.

I. THE INCREASE OF LOVE IS THE FIRST ESSENTIAL OF CHRISTIAN PROGRESS. St. Paul sets it first and by itself as the root and secret of the blameless holiness before God which he regards as the great consummation of perfection. The Church has too often disregarded this primary note of progress, preferring growth in knowledge, enlarged activity, and more extended influence in the world. But it needs to be seen that the one measure of spiritual prosperity is the degree in which love abounds. The reasons for this honoring of Christian love are apparent.

1. Love is the most like God of all human experiences. We are nearest to God when we love one another most.

2. Love is the most fruitful grace. It does most good to the world and inspires the best service of God.

3. Love is the foundation of all other graces. It opens the eyes of knowledge, and kindles the ardor of zeal, and inspires the life of faith, and breathes holiness into the soul.

II. THIS INCREASE OF LOVE MUST BE IN EXTENT AS WELL AS IN INTENSITY. It is not enough that we have a very warm, passionate devotion if this is confined to a narrow circle. One of the most important features of Christian love, in contradistinction to the natural kindness of persons of an affectionate disposition, is its breadth. It is not led by fancy and confined to the arbitrary selection of a merely human love.

1. It begins with Christ. Though St. Paul does not here express this truth, he implies it. For he is writing to a Christian Church, not to a mixed crowd of men of the world. He assumes devotion to Christ, and seeks for the fruits of it. Now, it is part of the glory of Christianity that it reveals man in his most attractive character when it shows Christ to us. Thus the enthusiasm of humanity is possible, because, first seeing man in Christ, we afterwards learn to see Christ in every man.

2. It expands into love for all Christians. The special characteristic of the brotherly love, so much enforced in the New Testament, is that it flows out to Christians as such, irrespective of personal attractiveness or the reverse. Of course we must have our natural affinities and special friendships. Christ had as much. But we must not confine Christian love to such cases. Indeed, the specially Christian character of love is not seen until this love is bestowed upon those who would not have received it had they not been united to us through Christ.

3. It must extend to all men. Christian love is not confined to the Christian community. The disciple of Christ is the true philanthropist. It is not simply that in the spirit of Christian universalism we are to endeavor to draw all men within the fold of Christ; we are also to love them while they remain outside it. We are to love them as men. From this we may infer that religious exclusiveness is a sin, that Christian people should take interest in all things humanin the science, art, business, politics, and social and domestic affairs of the world. The progress of our Christian life may be measured by the cheerful sympathy, breadth, and generosity of our humanity.

III. THE INCREASE OF LOVE IS A FRUIT OF DIVINE GRACE. St. Paul prays that the Lord may make the Thessalonians increase and abound in love.

1. Love is only possible where the hard heart of selfishness has been softened. It is the work of God’s Spirit within us to make this change. God also casts out the impurities which deaden genuine love and the aversions which limit it.

2. Love springs up in us by contact with the Divine love. That love must be revealed and “shed abroad in our hearts” in order that our love may be stimulated.

3. Nevertheless human influences help the development of Christian love. The apostle referred to his own example: “Even as we do towards you.” Christian love is contagious. The study of the lives of men of large-hearted charity is helpful in the overthrowing of our narrow prejudices and the arousing of a broad, strong spirit of loving-kindness.W.F.A.

1Th 3:13 – Divine culture.

God is carrying on a process of culture with his people, training, educating, and forming them according to his own ideal of humanity. To ignore this process while admitting the merciful kindness of God in other respects is to take a low view both of providence and of Christianity. To recognize it is to do much towards lightening the burdens and the mystery of all this unintelligible life. For pain, temptation, and disappointment can be better borne when we know that the end of God’s dealings with us is not our enjoyment of present ease, but our education in character.

I. THE SUBJECT OF DIVINE CULTURE. “Your hearts.” The education that secures good habits is a shallow training if it leaves the source and spring of conduct untouched. It may drill; it cannot discipline. Neither is the mere infusion of knowledge, nor even this with the addition of the cultivation of taste and the development of mental energy, the great requisite in God’s culture. He aims at renewing and purifying the heart. He is not satisfied with decorous conduct as a mask for a corrupt heart. But, having secured purity of heart, he knows that right conduct will follow. Moreover, if the external act may appear to men questionable, God, reading the heart, accounts his people blameless when the motive is good.

II. THE CHARACTER MOULDED UNDER DIVINE CULTURE. “Unblamable in holiness.”

1. It is holiness. God does not satisfy himself with the forgiveness of the past; we should not be satisfied with that. He aims at the real and positive holiness of his people. Holiness is more than dutifulness, more than virtue. It includes these human types of goodness, but it goes beyond them. It goes down to thought, affection, and conduct, seeking clean hands and a pure heart. It rises to the character of God himself. Holiness is godlike goodness, as virtue is human goodness.

2. This holiness is to be unblamable. It is to be perfect. It is to stand the test of a searching scrutiny. Yet it is not a barren negative purity. For we may be blamed for sins of omission as much as for sins of transgression. It is the unprofitable servant who is cast into the outer darkness. To be unblamable we must faithfully discharge our trust.

III. THE STANDARD AIMED AT IN DIVINE CULTURE. The holiness is to be unblamable before our God and Father at the coming of our Lord Jesus with all his saints.

1. God is satisfied with no less holiness than such as is pure in Ms own sight. Our standard is low because our conscience is corrupt. The height of God’s aim is only to be measured by the loftiness of his own character, Nevertheless, be it remembered God will expect no more of us than is humanly possible. The gardener aims at producing a perfect flower up to his own ideal, but still only up to his own ideal of what a flower should be; he does not seek in it the properties of animal or man.

2. The test is to be applied at the coming of Christ with his saints. They come to judge the world.

IV. THE STABILITY SECURED BY DIVINE CULTURE. “Stablish your hearts.” High culture often produces a result which is brief in proportion to its excellence. The forced hot-house flower soon fades. Knowledge acquired simply to meet an examination is quickly forgotten. This is not education. God aims at more than the momentary elevation of rare seasons of grace. He will have a firm and lasting charactera spiritual life which is also an eternal life.

V. THE MEANS EMPLOYED FOR DIVINE CULTURE. 1Th 3:12 describes this. It is an increasing and abounding love. Holiness springs from love. They greatly err who seek it in the lonely and chill altitudes of an inhuman saintliness. By mutual Christian love, and by a broad, practical love of mankind, we are trained in the purity which may be at last quite blameless, even in the sight of God.W.F.A.

Fuente: The Complete Pulpit Commentary

1Th 3:1 ff. are most closely connected with the preceding; [42] it is therefore to be regretted that a new chapter should commence here. On 1Th 3:1-3 , comp. the treatise of Rckert alluded to in comment on 1Th 1:8 .

[42] Strikingly, Calvin: Hac narratione, quae sequitur, desiderii illius sui fidem facit.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

1Th 3:1 . ] Therefore, i.e. (1Th 2:20 ).

] no longer bearing it, i.e. incapable of mastering our longing for you any longer (comp. 1Co 9:12 ; 1Co 13:7 ; Philo, in Flacc. p. 974, Opp. Lut. Par. 1640, fol.: ). So Erasmus, Vorstius, Cornelius a Lapide, Wolf, Pelt, de Wette, only the latter conjoins with the idea of longing, that of anxiety for the Thessalonians, which, indeed, is in accordance with fact , but anticipates the representation , as the idea of anxiety on the part of the apostle is first added in what follows .

] is not here instead of , as Rckert thinks, appealing to an abusus of the later Greek, which abusus we should be cautious in recognising (see Winer, p. 431 [E. T. 609]), but as spoken from a subjective standpoint: as those who , etc. Moreover, to take the participle in the sense of occultantes , to which Wolf and Baumgarten are inclined: “no longer concealing my longing,” i.e. no longer observing a silence concerning it, would be flat, and contrary to the context.

] as well as , 1Th 3:2 , and 1Th 3:5 , is a simple historical statement of a fact belonging to the past. Grotius and Pelt erroneously take the aorists in the sense of the pluperfect. does not denote a mere promptam animi inclinationem (Calvin, Pelt); also not acting gladly (Grotius: Triste hoc, sed tamen hoc libenter feceramus), but the freely formed resolution of the will: accordingly we resolved . Nicolas Lyrencis, Hunnius, Grotius, Calovius, Turretin, Whitby, Bengel, Michaelis, Wurm, [43] Hofmann, consider Paul and Silas as the subjects of ; that (1Th 3:5 ), I also , is a proof of this, for it contains in itself the reference to a wider subject, so that from a plurality of the subject in 1Th 3:1 , a single individual was, in 1Th 3:5 , brought forward. However, this view cannot be the correct one. By the insertion of , 1Th 2:18 , the subject of 1Th 2:17-20 is expressly restricted to Paul himself; and, as chap. 3 is most closely connected with 1Th 2:17-19 , the subject here must be the same as there, must therefore, with Calvin, Hemming, Estius, Fromond., Koppe, Pelt, Schott, de Wette, Baumgarten-Crusius, Alford, Riggenbach (in J. P. Lange’s Bibelwerk , Part X., Bielef. 1864), and others, be referred to Paul only , to which , 1Th 3:5 , is no objection (see below).

] Zachariae, Koppe, Hug, Hemsen, also Wieseler ( Chronologie des apost. Zeitalters , p. 249) and Alford ( Proleg. p. 45), understand this of Paul’s being left alone at Athens, Timotheus not having been previously there with the apostle. They assume that Timotheus, left behind at Berea (Act 17:14 ), either at the time of his being left behind, or at some later period, received the direction from the apostle, countermanding the charge given in Act 17:15 , that before proceeding to Athens, he should return from Berea to Thessalonica to strengthen the church there. This view is brought forward from a desire of reconciling our passage with the narrative in the Acts of the Apostles. Act 17:16 informs us only of a waiting for Timotheus at Athens, but not of his arrival there; on the contrary, it is stated that Silas and Timotheus did not return from Macedonia until the residence of the apostle at Corinth (Act 18:5 ). But this view does not correspond with the natural wording of our passage, as , to be left behind, to remain behind , evidently presupposes the previous presence of Timotheus. We must therefore, with Zanchius, Piscator, Cornelius a Lapide, Beza, Wolf, Benson, Macknight, Eichhorn, Schott, Olshausen, de Wette, Koch, Hofmann, and others, suppose that Timotheus actually came from Berea to Athens, and was sent from it by the apostle to Thessalonica. To this interpretation we appear constrained by , 1Th 3:2 , and , 1Th 3:5 , as hardly anything else can be denoted with these words than a commission given directly by Paul to one present.

[43] In the strange interpretation: “We resolved that one of us should go to Thessalonica, accordingly we two remained behind at Athens, and sent Timotheus.” As an analogy to this, the form should be . Comp. Tb. Zeitschr. 1833, 1, p. 76.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

1Th 3:1-5

2. Being unable to come himself, Paul sent Timothy

1Wherefore, when we could no longer forbear [endure, ], we thought it good [thought good, ; sin., as B.: ] to be left at [left behind 2in, ] Athens alone, and sent Timothy our brother, and minister of God, and our fellow-labourer [our brother and fellow-labourer with God]1 in 3the gospel of Christ, to establish you, and to comfort you [exhort]2 concerning [in behalf of]3 your faith, that4 no man [no one, ] should be moved by [in, ] these afflictions; for yourselves know that we are appointed thereunto 4[unto this we are appointed, ]. For verily [For even, ] when we were with you, we told you before that we should suffer tribulation [are to be afflicted, ]; even as [as also, ] it came to pass, and ye know. 5For this cause, when I [I also, ] could no longer forbear [endure, ], I sent to know your faith, lest by some means [lest haply, ] the tempter have [had] tempted you, and our labour [toil, ] be [should prove, ] in vain.

EXEGETICAL AND CRITICAL

1. (1Th 3:1.) Wherefore (because ye are thus our joy, 1Th 2:20; my crown of glory, which I hope to bring before the Lord, 1Th 2:19),5 when we, &c.; more exactly:6 as those who could not longer endure it. , in old Greek, to cover, then (of a vessel), to contain, and then (Philo and Paul), to endure; so 1Co 9:12; 1Co 13:7. This suits our place; but not, to conceal. No longer endure, namely, to be separated from you, and hindered from coming to you (1Th 2:18).7 There is tenderness in the fact, that his anxiety is scarcely hinted at, is at most intimated in the expression , and is not more distinctly announced till 1Th 3:5.

2. We thought good, were pleased (1Th 2:8; the imperfect, continuously); here the aorist (on one occasion); Calvin: promtam animi inclinationem designat.8 The plural, according to the restriction already introduced by the explanation in 1Th 2:18, of Paul alone; for 1Th 3:1 sqq. is closely connected with what precedes; equivalent, therefore, to the singular in 1Th 3:5. Otherwise Grotius, Bengel, Roos, Hofmann, who, because the singular first comes at 1Th 3:5, think that the plural here does not denote Paul alone (and so Roos and Hofmann at 1Th 3:6 also). But all three (1Th 1:1) cannot be meant; Timothy, being sent forth, is not one of those left alone. We should thus have to understand by the plural two out of the three; but that is more arbitrary than to explain it (after 1Th 2:18) of Paul alone, [as is done by Schott, De Wette, Lnemann, Alford.J. L.] Generally, indeed, it is he who decides. With this too Act 18:5 is at least more readily reconciled.

3. (1Th 3:2.) In Athens, &c., and sent, &c.; therefore from Athens. According to Act 17:15 Paul sends a message from Athens to Bera, that Silas and Timothy should come to him with all speed; according to Act 18:5 they both came to him at Corinth from Macedonia. With this agrees 1Th 3:6 : Timothy comes from Thessalonica (Macedonia) to Paul, with whom Silvanus also is present during the writing of the letter. The narrative in the Acts has in the interval a gap, that can only be filled up conjecturally. Either (1 a.) both had come to Athens, and from that place had again been sent to the north, Timothy to Thessalonica, Silas perhaps to Philippi (also in Macedonia). (If included also Silvanus, this would be a necessary supposition.) Or (1 b.) only Timothy had come to Athens, and been sent to Thessalonica,9 Silas being still detained in Bera (likewise in Macedonia). Or lastly (2) both did not come to Paul, so long as he lingered in Athens, but the latter (moved, it may be, by accounts of persecutions in Thessalonica) sent after the first order (for them to come) a second in like manner from Athens to Bera; that Timothy, instead of coming to him directly, should rather go in his stead to Thessalonica, and only after that follow in his route (so Hug; Wieseler, Chronol. des apostolischen Zeitalters, 249). He would thus have countermanded Timothys expected arrival in Athens. This would accord well with . (without ); less naturally with ., which, strictly taken, signifies not merely left alone, but left behind alone. Difficulty there is none, only a gap, which cannot be filled up incontestably in only one way.

4. Our brother, &c.The Cod. B. gives, our brother and fellow-laborer; A. and Sin., our brother and Gods servant; others, and Gods servant and fellow-laborer; the Recepta (not altogether after late authorities only), our brother and Gods servant and our fellow-laborer, where the arrangement is wanting in solidity; we should have to justify it perhaps thus: as Gods servant he is our fellow-laborer. But the reading which first lies at the basis of all the variations is that followed above (D. Ambrosiaster); is common, sometimes in a comprehensive (2Co 6:4), sometimes in a narrower sense (Acts 6; 1Ti 3:8). My fellow-laborer, says Paul, Rom 16:21; Gods fellow-laborers, 1Co 3:9. In the glad tidings of Christ; in the act, that is, of preaching the same.It can scarcely be said that Paul gives Timothy these several titles of honor involuntarily, and on account merely of the latter being his faithful helper (Lnemann); he probably means also to show the Thessalonians what a helper he has deprived himself of for their sake (Chrysostom); quo melius ostenderet quam bene illis consultum voluerit (Calvin); and at the same time to certify his own perfect agreement with Timothy, and confirm whatever he has done (Von Gerlach). Somewhat too refined perhaps is Hofmanns conjecture, that they were not, because Paul had not come himself, to think too highly of the coming of Timothy, and that he desires to guard aginst this.

5. To establish you (in the persecutions; that Timothy was to do) and to exhort, literally, to call to, which is to be understood, according to the context, either of exhortation or of comfort (Act 15:32; 2Th 2:17). But Paul expresses no distrust of their standing as believers. That the oldest authorities omit after . makes no difference in the sense; nor yet that they read instead of . For the former likewise means on account of, in consideration of, as in Rom 15:9; 2Co 1:8; 2Th 2:1; at least, it is not necessary, with Lnemann [Jowett, Alford, Ellicott], to press the signification in favor of, for the benefit of (in order to support your faith).

6. (1Th 3:3.) That no one should be moved, &c. (from , ), in the New Testament only here, means to move to and fro; of dogs, to wag the tail; hence to flatter, deceive through flattery (so in many places in Wetstein). Thus Bengel that no one be deceived (by enemies, relations, his own heart); similarly Rckert: blanditiis corrump [a sense suggested also by Wordsworth, after Theophylact; likewise Jowett: not simply moved, but rather moved to softness.J. L.] On the other hand, the Greek interpreters (familiar with the language), and so the moderns generally, including Lnemann, understand by it, to be moved, shaken, like of 2Th 2:2. Hofmann disputes this explanation, reduces even Lnemanns examples from the classics to the sense of deluding, and understands thus: in (in the midst of, not by means of) the persecutions seeming well-wishers might delude you with suggestions. could not mean because that (as in 2Co 2:12 [13]), but must be equivalent to , for the end that, like the Hebrew . But this were without example, and, besides, the accusative is attested by almost all the uncials. The latter Lnemann [Alford] understands as in apposition to . &c.: that is to say that; which is as much as to say that;not good. Others [Schott, Koch]: in reference to, as in Php 4:10 (where, however, another view is possible); best (Ewald, Hofmann [Winer, De Wette, Ellicott, Webster and Wilkinson]): it marks the purport of the charge, of the ; comp. 1Th 4:1; 1Th 4:6.

7. In these afflictions; which after Pauls departure befell the Thessalonians as well as him (1Th 2:14). From 1Th 3:4 it is inferred that they immediately subsided. That they might return any day, and did actually break forth again, is shown by 2Th 1:4. Chrysostom and others err in supposing that he speaks of his own afflictions, by which the Thessalonians were rendered anxious, as soldiers are by the wounding of the general.

8. For yourselves know, without any repeated admonition of ours; know then also, that I am right in requiring, .That unto this we (Christians generally) are appointed; like (Luk 2:34; Php 1:16). Improperly Koch: are prostrate (in misfortune and suffering); Philippians 1 might perhaps be so understood, but not Luke 2. Rather: by God ordained, thereunto appointed; , to afflictions, as the way into the kingdom of God (Mat 5:10-12; Mat 10:21-22; Mat 10:34 sqq.; Joh 15:18 sqq.; Joh 16:2; Act 14:22; 2Ti 3:12).

9. (1Th 3:4.) , for even, for indeed.You should therefore know it, from our telling you before.That we are to be afflicted, . (again, Christians generally), that there awaits us; not simply equivalent to the future, but: according to Gods purpose; because darkness is opposed to light, the flesh strives against the spirit. Notwithstanding such undisguised forewarning, the gospel wins believers. An example of how far the Apostles word was from flattering speech (1Th 2:5).As also it came to pass (with you, as with us), and ye know; not: that it must come to pass, that were tautological with 1Th 3:3; but: that according to our forewarning it has come to pass. By this remembrance there accrued from an outward event an inward experience. As the subject of (1Th 3:3) and (1Th 3:4), therefore, we understand Christians generally. Hofmann, on the contrary: the same as in the case of and , and so only the Apostles. No doubt, in the clause, when we were with you, the we can only mean the Apostles. But in the case of there is nothing before to suggest this limitation; and opposed to it is the fact, that thereby the most natural connection with what precedes is disturbed. To comfort the Thessalonians in their afflictions, he reminds them of the rule that affects all Christians. But, if we understood him to say that we Apostles are appointed thereunto, it is only in an ingenious, roundabout way that we could get at the point of the confirmation and exhortation: Admit no such insinuation, as that we misled you into misery, while we secured ourselves.

10. (1Th 3:5.) For this cause (on account of these afflictions; unnaturally Hofmann: because we ), when I also, &c. Olshausen interpolates: as you in your care for me;Lnemann: as the others, Timothy and the Christians in Athens;10 but there is nothing said of their having no longer endured;Hofmann even: as we two, Silvanus and I, sent Timothy, so now also I alone (the singular) sent some one unnamed! On the other hand, De Wette would refer the in to the whole sentence; without proof. Just as here after , so it stands at Eph 1:15; comp. Col 1:9 [both texts cited by De Wette.J. L.]. And, just as there, it opposes to what was said of the Thessalonians (ye have had experience of suffering)11 what he too now had done.Sent, &c. is a resumption of 1Th 3:2. He says nothing any more about whom he sent; he merely adds, for what purpose. Nor is it any longer here, as at 1Th 3:2, what Timothy was to do, but what he thereby sought for himself. At no time mere tautological repetition. For Pelt and Olshausen erroneously refer to Timothy, though indeed not named, as the subject; it belongs rather to the subject of the principal verb (Lnemann).

11. Your faith, whether [lest],12 &c.Everything concentrates in this, whether they stand in the faith. Without our supplying , expresses solicitude, and first indeed, with the indicative preterite, in reference to what was past: whether perhaps it has already occurred; there exists oppression from without; now he is anxious to know, whether haply this had wrought inwardly so as to become a temptation for the Thessalonians, that is, to the disturbance of faith;then, moreover, with the subjunctive, in reference to what was impending, which in this case might possibly occur; for, even though the should have already occurred, this would still be by no means decided; the temptation might, indeed, still be resisted, and the entire frustration of the work still be warded off. Similarly Gal 2:2; comp. Winer, 6 ed., 56, 2. The tempter is Satan (1Th 2:18); the substantival participle marks his settled characteristic (Mat 4:3); that is what he is always after. That the subject and the predicate are from the same stem gives emphasis to the expression. For , to come to nothing, to be frustrated, comp. Gal 2:2; Php 2:16; Hebr. , ,, Isa 65:23; Jer 6:29; Mic 1:14.Our toil; you surely do not mean to make me so poor? he thus speaks to their heart. It would be to their own hurt, if they fell away. But he in his love for them would reckon it a sensible loss for himself (Rieger). Now at last and in such an affectionate manner, after he has already strengthened them, does he mention the danger by name.

DOCTRINAL AND ETHICAL

1. (1Th 3:1.) It was a sacrifice, to remain in so difficult a position without the outward and inward support of faithful helpers; rather to dispense with something himself, than allow the Thessalonians to want for anything. Love gives others the precedence (comp. Php 2:19 sqq.). Calvin: Desiderii illius sui fidem facit, se majorem illorum quam sui rationem habuisse ostendit. It is at the same time an instance of that so frequent change in his plans, which was misinterpreted to his disadvantage at Corinth (2Co 1:17). What was said of another servant of God is to its full extent true of him: The singleness of his eye kept him steadfast to his purpose under all the varied and trying circumstances of his life. He changed his plans according as he observed a change in the intimations of Providence, but his purpose remained fundamentally the samethe furtherance of the gospel by all means. Berlenburger Bibel: A servant of the Church must accommodate himself to the circumstances of the Church, and yet in such a manner that, while doing one thing, he do not neglect another.

2. (1Th 3:2.) The mission to Thessalonica was no small task for the youthful Timothy (1Co 16:10-11; according to 1Ti 4:12 he needed encouragement in the presence of older men). In the Acts the presence of Timothy at the founding of the church there is not once mentioned; plainly because he was less conspicuous, and for the same reason the persecution did not affect him. Paul, however, would not have entrusted a stranger to the church with such an important commission. The Apostle understood the wisdom of selecting a gentle manager, who yet was no skulk, but in a spirit of self-sacrifice sought, as few others, the things that were Christs (Php 2:20-22). The difference of gifts is of service for different tasks. It is not every one that can root out stumps and stones, nor is this always in order. There is a time also for easy goingcareful watering, and ministers with gifts adapted to that work. Even in war different enterprises are promoted by different sorts of weapons.

3. (1Th 3:2.) Timothy, the brother. Care is to be taken that the name of brother do not become trite, nor yet be so claimed for a particular circle, as if it belonged to that especially, and to every member of it officially and as a matter of course. Rather it is due to all living Christians, to whom Christ addresses it (Mat 12:49-50). Only on this basis is official brotherhood a truth. Elsewhere Paul calls Timothy his beloved, faithful, genuine child (1Co 4:17; 1Ti 1:2 [and 18]). The child, dependent on his father, grows up to be an independent brother. In the spiritual life it is possible for the degrees of kindred to become variable without damage, since through hallowed, tender love they coexist, yet without confusion. Even the common human relations show images of this. A son when grown up may find his friend in his father.

4. That we are called Gods fellow-laborers, is for us a high dignity. God will not drive everything through alone (Rieger), but will act also by means of our agency, weak as it may be, yet strengthened and continually sustained by Him alone. For He it is, indeed, that worketh in us to will and to do, and then gives the increase (Php 2:13; 1Co 3:6; 1Co 3:10); nevertheless he requires of us faithfulness (1Co 4:2)that we lay hold of what He proffers.

5. (1Th 3:3.) Confirmation and exhortation are needed even by believers, to arm them against threatening and temptation. A comfortable support is communion in prayer. Calvin: The communion of saints includes this, that the faith of one member should be a comfort to others. But to fasten on to men as men would be unsound and unprofitable, unless we allowed ourselves to be aroused to the recollection of what lies in our own consciousness of faith (ye yourselves know)unless, animated by the example, we made use for ourselves of the open way of access to the Lord.

6. Chrysostom: Who has ears to hear, let him hear: The Christian is appointed to suffer affliction. It is, therefore, just when we are appointed to a time of refreshing, that a strange thing happens to us (1Pe 4:12). According to the worlds sentiment (and that of our natural sense), it is to our discredit when things go troublesome and hard with us; we almost suspect that everything is wrong with us. According to the word of God, that is rather a badge of Christians, a badge of honor; hac lege sumus Christians, Calvin. The Lord, indeed, must even again show Himself as the Breaker13 (2Co 6:8-10; Rom 8:37). Besides, affliction that befalls us as Christians on account of our faith is still something different from such natural trouble or temptation of ones own flesh, as all men must meet with. But Christians, after all, are really nothing but men on whom the Divine training takes effect; and all suffering sent by God, not merely persecution proper, can and should be turned into a cross, and as a cross be taken up and borneas a crossing of our self-will. To be sure, our scriptural knowledge, and, on the other hand, our lively recognition of facts and ready acceptance of whatever is plainly laid on us, very often do not keep pace with each other. Hatred for Christs names sake is not to be provoked by us (Php 4:5);14 provided only we do not escape the trouble by reason of our excessive worldliness, our compliances, denials, and quenching of the pursuit of holiness. But the question always concerns only what God lays upon us, not a studied self-torture. When external persecutions fail, there may come upon us inward assaults from flesh and blood, refined and enhanced by the spirits that rule in the airdaily piercings of a needle, more irksome than the blows of a club.

7. (1Th 3:4.) The forewarning obviates much vexation (Joh 13:19; Joh 14:29; Joh 16:1). Hardship, instead of frightening, is then an actual confirmation of the prediction; hostility itself must redound to the glory of the Lord. Chrysostom compares to the physician, who foresees the course of the disease, and thereby quiets his patient. God, however, beholds beforehand not merely what will happen, as if it happened without Him, but what, even of that which is wicked and hurtful, He will work as Judge, according to the relation between the seed and the harvest (Gal 6:7-8); and so the Divinely opened vision discerns this working of God even in the wickedness of men.

8. What must the gospel be as a divine power, that, with prospects so little flattering to the flesh, it yet wins believers! It is true that to a certain degree even an equivocal cause may gain by persecution. To make martyrs of men is to call forth and strengthen the spirit of contradiction. That is a noble impulse (of an independent character) caricatured (resistance to essential truth). But only in the element of truth is there a steadfast and lasting perseverance. Berlenburger Bibel: But is it wise management, to talk of the cross to young Christians? True wisdom conducts into a school, where we learn to be blessed. The lost blessedness is to be regained in no other way than the strait and narrow one. Tribulation, however, is laid on us, not as a legal burden, but as an evangelical condition. And this very distress must serve to purify us.

9. (1Th 3:5.) Affliction from without becomes temptation within, insinuates itself as a trial of faith, urges to the experiment, whether we might not have less of the cross. The same word Luther translates sometimes by Versuchung [temptation], sometimes by Anfechtung [trial].15 This corresponds to the two sides of the idea. The design of Satan, who against his will must serve the purpose of God, is the wicked one of overthrowing by temptation; thus it is said: God tempts no man; and even Satan finds scope for his temptations only in mans own lust (Jam 1:13 sqq.); and yet we are not to think it strange, we should rather count it joy, when we fall into divers temptations [Luther: Anfechtungen] (1Pe 4:12; Jam 1:2 sqq.), as Abraham was tempted (Genesis 22), or Israel (Gen. 15:25; Gen 16:4). This is temptation with the Divine purpose of trial and proof, and to this end, therefore, should the prayer: Lead us not into temptation, be directed; not: Avert from us all trial, but: Restrain it within such bounds, and give to it such an issue (1Co 10:13), that it become not to us an overpowering temptation. Thus Satan himself must serve the Lord in the salvation of men. From this wonderful complication of motives, Divine, devilish, human, is explained, even alongside of the word: We are appointed to the suffering of affliction; that other word again: I endured it no longer. This is neither impatience nor a faint-hearted anxiety, but the faithfulness of love in doing its own part and neglecting nothing. He has no thought of setting aside or deprecating all Divine ; but he would assist those under trial, so that no Satanic should overpower, alarm, or deceive them; for both fierce foes and seeming well wishers (Mat 16:23) can work to his mind. Paul is withal a wise instructor even in this, that he just as tenderly avoids agitating them beforehand with images of terror, as he again openly announces the danger.

HOMILETICAL AND PRACTICAL

1Th 3:1. What diligence in watering is shown by Paul! In the case of young plants this is especially necessary. But the tender and encouraging treatment has no other aim, than to lead them on to a Christian self-dependence. Thus Paul not merely passed through among them as a proclaimer of the word, but he was their father, and continued to be their pastor.A true Apostle is intimately knit to the souls of his children, and can never forsake them. Such a spirit of love and truth forms the true apostolic succession.

1Th 3:2. Starke: He incites others to do what he cannot (Eph 6:22).The same: A few faithful laborers can accomplish more than many unfaithful ones (1Co 15:10).16Towards laborers worthy of the name, therefore, must the prayer of Mat 9:38 be directed, and also the attention of church-rulers. It is well for an assistant, whom an approved principal can commend, as Paul did Timothy.Starke: No man can be a true servant of God and helper in the gospel, unless he be a child of God, and on this account also a brother in Christ.

[1Th 3:1-2. Matthew Henry: Those ministers do not duly value the establishment and welfare of their people, who cannot deny themselves in many things for that end.J. L.]

1Th 3:3. Heubner: The Christians honorable calling; Christianitys first welcome; The position of a Christian, a position, under the cross.Sthelin: The best ground of comfort, to save us from fainting in tribulation, is to consider well and firmly believe, that God in His goodness and wisdom has appointed to every one what in his station, and according to the measure of the powers granted to him, he is to suffer. Comfort and tribulation are by turns our heavenly companions; God be praised for both!Heubner: We must have a hard heart toward the temptations of sin, but a soft one toward the sufferings of our brethren.Rieger: It is better to be appointed to suffering in time than to wrath (1Th 5:9); to you it is given to sufferas great a gift as: to you it is given to believe (Php 1:29).Diedrich: We must have tribulation, for we contend with the whole world, and a mighty prince.[ Burkitt: Seeing then that afflictions are appointed to us, and we appointed to them; seeing there is a decree of God concerning them, a decree as to the matter of them, as to the manner of them, as to the measure of them, as to the time of them, when they shall commence, how far they shall advance, how long they shall continue, seeing everything in affliction is under an appointment, how meek and humble, how patient and submissive, ought the Christians spirit to be under them, and with what steadiness of expectation may and ought he to look up to heaven for a sanctified use and improvement of them!J. L.]

Starke: The word of the Apostle is confirmed by all the history of the Church. Here open enemies, there false brethren. But contending Christians have the surest hope of victory over their enemies, because they contend under One as their Leader, who has overcome the world and the prince of the world.The same: Before a man rightly understands the mystery of the cross, he is offended thereby, and supposes that, if a person acts properly, outward things must also at the same time go well with him; and therefore beginners in the Christian profession should be guarded betimes by good instruction against this offence.To others applies the word of Chrysostom: Of you also it holds true, that ye have not yet resisted sin unto blood; and well is it, if only that is true, and not rather this: Ye have not yet even despised riches, &c. So much has Christ suffered for us enemies; and we for Him? nothing for Him, but only from Him innumerable benefits.

1Th 3:4. To find ones bearings by the word of prophecythis was a great consolation for the Lord Jesus in His career of suffering (Luk 18:31; Joh 17:12; Mat 26:54); to say nothing, then, of ourselves. For us, when in tribulation, it is indispensable that we know, that so it must beit was told us before.

1Th 3:5. Heubner: The Apostles, like Jesus, did not deceive by empty promises.Partnership helps to carry the burden. Am I to be my brothers keeper? Not in the sense of a faint-hearted carefulness, as if we could guard him, as if he were not in a far better Hand; but, just because we believe this, ought we to be intent in faithful love, as Gods fellow-laborers, not to neglect our ministry; to look diligently after our brethren, not to pore in curious speculation; to encourage them by examples and intercession; to hold forth to them the prophetic word; to arouse the remembrance of their own experience of the truth of God; to point them to the gospel of Christ, who, stronger than the strong one [Luk 11:21 sq.], knows well how to keep faith firm.Heubner: These were church-visitations, where the inquiry was as to the state of the heart.Even the loving consideration, that, to please their spiritual fathers, they should contend stoutly, may be made available for the strengthening of zeal; there is a sense of honor in the spiritual family.

[Observe the apostolic style of address to individuals and churches, as liable to fall away from their Christian standing and profession.Faith, the Christians defence against Satans devices; comp. Eph 6:16; 1Jn 5:4.Burkitt: Though the labor of faithful ministers shall not be in vain with respect to themselvestheir reward is with the Lord (the careful nurse shall be paid, though the child dies at the breast)yet with respect to their people they may be in vain, yea worse, for a testimony against them; Mar 6:11.Matthew Henry: Faithful ministers are much concerned about the success of their labors.J. L.]

Footnotes:

[1]1Th 3:2.Among the many variations is that one which first lies at the basis of the different readings, and presents a suitable advance: (1Co 3:9). [This reading is followed by Griesbach and nearly all the later editors, as well as by our text. Cod. Sin. thus: . .J. L.]

[2]1Th 3:2.[, as in 1Th 4:1; 1Th 5:14; 2Th 3:12; &c.; here closely connected with its object in 1Th 3:3.The Second is rejected by Schott, Lachmann, Tischendorf, Alford, Ellicott, Wordsworth (after Sin A. B. D.1 F. G &c.), and by our text.J. L.]

[3]1Th 3:2.[eures Glaubens halber. This represents the reading, adopted by Griesbach and later editors generally, of (Sin. A. B. D. &c.), instead of .J. L.]

[4]1Th 3:3.The Recepta is supported only by minuscules; the best manuscripts [including Sin.] give (see Winer; 6th edit. 44, 5. 3).

[5][So Lnemann; but better, with Alford and Ellicott after Theodoret and Calvin: Because of our affection, and unavailing desire to see you.J. L.]

[6][As better representing the subjective with the participle.J. L.]

[7][This is not expressed by our Common Version, which Ellicott follows, though his paraphrase also is: no longer able to control my longing, &c.J. L.]

[8][Rather, a conclusion, determination of the judgment and will, as Alford, Ellicott, &c.J. L.]

[9][So Macknight, Paley (see his Hor Paulin. 1Th 9, No. 4, with Jowetts unsatisfactory criticism), Ellicott and others. Comp. Conybeare and Howsons Life and Epistles of St. Paul, London ed., vol. I. p. 409, and the Note at the end of 1Th 11J. L.]

[10][Alford: A delicate hint that Timotheus also was anxious respecting them; or it may have the same reference as , 1Th 2:13viz. to the other Christians who had heard of their tribulation.Revision: I no more than my companions.Webster and Wilkinson: I in my sympathy with you.J. L.]

[11][Better at least than Ellicott: As they had felt for the Apostle (more fully so in 1Th 3:6), so he &c.J. L.]

[12][Riggenbach translates , ob nicht; and in this he follows very many of the best interpreters, whose names are given in my Revision of the verse, Note 3. But, as is there remarked, I do not find that either the simple , which occurs so often, or , which occurs other 11 times (and, excepting Act 27:29, always in Pauls Epistles), is ever thus usedthat is, as an indirect interrogativein the New Testament.J. L.]

[13][DurchbrecherLuthers word at Mic 2:13.J. L.]

[14][ , your forbearance.J. L.]

[15][A similar variation marks the Common English rendering of and its cognate verb. Generally, indeed, our Translators use the word temptation, but sometimes with the other shade of meaning predominant.J. L.]

[16][This reference is scarcely to the point, since Paul there compares what Divine grace enabled him to do with what was done by the other Apostles.J. L.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

This is a short but interesting Chapter. Every Verse is expressive of the Apostle’s Love for the Church. Amidst his Sufferings, he finds Comforts in their Soul-prosperity.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

(1) Wherefore when we could no longer forbear, we thought it good to be left at Athens alone; (2) And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith:

By Paul’s sending Timothy to the Church of the Thessalonians, while he himself stood much in need of this young man’s services, we plainly discover how little he regarded himself when the welfare of the Church was before him. I have often thought, and prayed for grace to follow it, that the whole life of Christ’s ministers ought to be directed in no one pursuit but the Lord’s glory, in waiting upon and enquiring into the wants of the Lord’s people. If there was less selfishness about my poor heart, I should consider it no interruption, but rather rejoice in the occasion which called me from (otherwise the pleasing employment of) study, to listen to the complaints and enquiries of the humble, and the weak of the Lord’s family. And, I believe, that among those faithful ones in Christ’s service, who have sought out, without waiting to be sent for, the sorrowful and tempted in the household of faith; they have found their own souls often refreshed, when the Lord hath caused them to minister to the refreshment of others. Paul himself found this to be the case, for he told the Church, that he longed to see them, that he might impart unto them some spiritual gift, to the end they might be established, and himself comforted by the mutual faith both in them and him. Rom 1:11-12 . And very sure I am, that next to the word of God, in the Lord’s teaching, sick rooms and dying chambers are the best books, under the Spirits explaining them, from whence a minister, ordained of God the Holy Ghost, may learn subjects for preaching.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Apostolic Apprehension

1Th 3

When the Apostle says, in the first verse, “we could no longer forbear,” and in the fifth verse, “I could no longer forbear,” he uses a very intense expression. He represents himself as boiling over; we are to think of him as restraining himself for a long time, reining himself in as with both hands; then the enthusiasm or desire becomes too strong to be thus kept back, and it overcomes everything; the enthusiasm conquers. If it was an enthusiasm opposed to reason; then there would have been simple loss of self-control: Christian enthusiasm is reason at its best, reason on fire, reason conscious of wings and higher kinships and desires that cannot be satisfied with time and space. These words give us insight into the Apostle’s quality of character. He was not one of those uniform persons who are always alike, because they are always nothing. The Apostle rose and fell with the occasion; he represented the times that were passing within his soul; all the weather of his heart was written on his face, so that men could go and look at him as at a barometer, and know exactly how matters stood. He was responsive, sensitive: everything that touched him elicited replies from his soul. It is interesting to observe how often he was mistaken for a madman. Christians have outlived that enthusiasm. There are few mad Christians now, except in the newer sects, the formative communities. All young life begins in a species of excess or madness, then it settles down into respectability, and from respectability it works its easy way into oblivion. The Apostle never outlived himself. Many of us have to mourn the days that are gone, saying, Oh, that it were with me as in the days past! oh, that I could pray as I did pray in those early times! The Apostle was a growing Christian. He prayed most vehemently at the last. He never struck so boldly at heaven’s door as when he smote it with a dying hand. We should live upwards.

To what intent did he send Timotheus? We wondered, in reading the first verse, that Paul did not designate himself as an Apostle, and that he did not by some descriptive clause indicate the status of Silvanus and Timotheus: but in the second verse we have Timotheus set forth in full figure “our brother, and minister of God, and our fellow-labourer in the Gospel of Christ.” You can add nothing to that; addition would be subtraction; he who paints the lily kills it. Thus armed with Apostolic recognition and certification, Timotheus went forth to what end? “to establish you.” It is not with Christians that they can be made once for all and left to grow as they may: Christianity requires continual attention. Christians need to be confirmed, and re-confirmed, and spoken to every day. There are works which once done are done for ever, but Christianity is not one of them; we have to watch until the end, our very last action may be an action of resistance as against evil. The devil never gives up any man until heaven’s door is shut upon him. “Call no man happy until he is dead.” We then want established Christians, men who have foundation of faith, basis of conviction, doctrines upon which they can rely, and for the truth of which they risk everything. To some minds it may appear to be a risk to go right through to the last darkness with nothing to rely upon but a Cross, yet there are countless millions of men who have faced the final gloom in that tender light. Not one of them was ever heard to complain. Innumerable testimonies have risen up in the darkness to the effect that it never was so light as in the valley of the shadow of death, it never was so glorious as when all time-lights were put out and the eternal radiance smiled upon the soul. “Let me die the death of the righteous; let my last end be like his.”

Not only to establish the Thessalonians, but “to comfort you concerning your faith.” Again we come upon that equivocal word “comfort.” What does it literally mean, as we have often seen, in these readings? It means, encourage you. Not comfort in the sense of an opiate; the Apostle is not narcotising the soul, giving it something which by its fumes shall lull the soul into semi-consciousness and give it opium dreams: to “comfort” often means in the New Testament, almost always indeed, as we have seen, to spur, to encourage, to vivify, to cheer, to say, Go on! That is a very different idea of comfort from that which many persons entertain to sit down in self-luxuriation and suppose everything has been done, and now they are only waiting to blossom into heaven. We go into heaven under impulse; wanting at the last to do something more, we are at the last hurried on to rewards inconceivable and unspeakable.

The Apostle, then, had a fear. What was his apprehension? That the Thessalonians might “be moved by these afflictions.” Note the word “moved”: it is full of suggestion, it is a most pictorial word; it is the action of a hound that fawns upon its owner, a hound that wags its tail, that licks the owner’s hand, that paws the owner’s knee, and would allure the owner. It is not a mad wolf running into the house and devouring the inhabitants, it is the attitude and the action of a fawning dog. Thus variously are men led away. Some are smitten, as it were, squarely on the forehead, and they fall down unable to recover themselves, and so are left behind among the wounded, if not among the dead. Others are the subjects of subtle spiritual declension. They do not know when they ceased to pray, for in very deed they are not sure that they have even now quite ceased; one knee has been taken from the altar, but they are still bending on the other; yet a spirit of reluctance is stealing over them; they have no hostility, no argued unbelief which they thrust in the face of heaven, but a general sense of decadence and self-loss. They cannot be fired up as they were wont to be enkindled once; one little spark would set them aflame, so that they would have burned down mountains in their holy ardour: now the powder is damped, and the whole soul is aware of an encroaching reluctance. Others are seduced from the right way, fawned from the altar, by those hounds who would say, Come with us, we know where there are pleasures that would just suit you, delights fitted to your very soul’s capacity, flowers evidently grown for man: come with us; we do not invite you to profanity, to violence, to robbery, or to murder; we invite you to quite another line of action: come! “My son, if sinners entice thee, consent thou not.” Then there is a moving which is done by cross-providences. All things seem to go wrong, afflictions come in great numbers, and prosperity seems to be a vanished bird of plumage; God for ever gone, the soul therefore loses heart and says, It is vain to serve the Lord, and what profit is it that we pray to the Almighty? Paul said, all this must be attended to; in effect he said, You Thessalonians are a warm-hearted people, energetic, responsive, impulsive; you are gifted with the spirit of sympathy, and therefore you expose to the enemy a point of supreme peril. The best natures fall first; the finest natures go down most deeply. They are not all the best natures that never get wrong, they may often be the poorest, meanest, shallowest natures that God ever made if he made them at all. You Thessalonians are so ardent and sympathetic that you easily may be led astray: now, whether it be by fawning, by seduction, by violence, by cross-providences, take care; I send Timotheus down to you that he may encourage you in the upward way.

“For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.” After the word “you,” in 1Th 3:5 , omit the comma, and read the sentence in a hurry, fusing all the other words into one syllable; otherwise you will miss the grammar and the meaning “I sent to know your faith, lest by some means the tempter have tempted you and our labour be in vain.” The Apostle is principally thinking now of the labour which had been expended upon the Thessalonians; and that all this should be turned to nothingness was to the apostolic heart a great grief. “Lest by some means” that is a characteristic expression. The Apostle used it before concerning his own ministry; he said, “Lest by any means,” or some means, “I might save some.” He would indicate that the tempter is wily, fertile in suggestion, most inventive, fitting his devilhood to every degree of sight and every extent of capacity. The Apostle would hot fear one temptation only but all temptations, every kind of means at the disposal of the devil. Men do not all fall in one way, but they all fall when they do fall into one place call it darkness, or call it hell. We think we shall get no harm from the tempter, whilst all the time he is poisoning our minds. Sometimes we almost challenge the devil to an encounter. That is always foolish. Never address a challenge to your spiritual enemies. When they do come, resist them, let them come on their own bidding and not on yours; and when they do come, pray all heaven to take up your cause and fight your battle. You do not know what you brought with you from the enemy’s land. You think you brought no harm, you got no contagion, and that you are just about as you were before you went into unhallowed relationships. Do not so delude yourselves. A man sent the great Darwin the leg of a red-legged partridge, and within the little claw there was a portion of innocent-looking mud, quite a little piece of soil; but that little piece of soil was taken out and put into water and set in growing condition and out of it there came eighty-two different plants. You cannot tell what you have brought away from the devil’s ground on your foot, in your hand, in your eyes; your very voice may have changed. Life is subtle, life is tremendous. Do not play the fool and say you can challenge the enemy, and do with him what you like, and be a stronger man for the tussle, the wrestle. We know not what we do; we are only safe in God: “Hold thou me up, and I shall be safe.” Give me the quick-wittedness of heart that sees the devil in every guise, and that holy scorn of all wrong that hates the devil even when he robes himself with the stolen garments of light.

When Timotheus came back again he brought what ought to be called a “gospel”; it is called, in verse six “good things,” which is the same word. Read “Now when Timotheus came from you unto us, and brought us the gospel of your faith and charity.” That is all the Apostle wanted to hear from Thessalonica. Said he in effect, Are they still strong? are they as firm as ever? do they stand the stress of weather well? do they break down easily before the tempter? how do they pray? with what breath do they address the heavens? in whose name do they wage their wars? and Timotheus said, They are a brave folk, they are praying night and day; and as for the apostles, and especially as for thee, O Paul, they never cease to think about the ministry they have enjoyed; they picture you in every possible situation and attitude; they recall your every tone and manner of speech; they live in you, they have nothing else to live for; and as for the questions they asked, they were ceaseless and numberless. What did Paul then respond? In the seventh verse, he says “Therefore, brethren, we were comforted over you in all our affliction and distress by your faith.” That is the medicine the apostolic heart wanted. The Apostle wanted to know that his converts were doing well, that they were growing in knowledge and in grace, and that they were deepening in all their spiritual conceptions and relationships; then he was young again, then he gathered himself up and said: I have hardly begun my work yet; I must do better than ever I have done before.

In the eighth verse he gives us this wondrous statement “For now we live, if ye stand fast in the Lord.” What a self-revelation! Now we know the Apostle Paul as we never knew him before. We can invert this sentence, and thus get out of it its true meaning For now, if you do not stand fast in the Lord, we shall die: if we hear that your faith is giving way, our life will give way too: we live in our converts, we live in our Churches. The Apostle has nothing to live for but for those who are his children in the truth. “For now we live, if ye stand fast in the Lord”: you will be living arguments, we can point to you wherever we preach this gospel, we can say, If you want to know what the gospel has done and can do, go to Thessalonica, there you will see men who rise above all affliction and distress and who pray the louder the more the storm roars around their lives; men of honesty, honour, simple-mindedness, chivalry of heart, and likeness to the Lord Jesus Christ: but, brethren, the Apostle would continue, if ye give way, and we have nothing to point to, then we are left to mere argument, to shadowy metaphysics, and the world will not believe our statement, but will reject it and scorn it as a self-defeating and self-disappointing theory.

Still the Apostle would look upon the Thessalonians as requiring perfecting in their education “Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith.” The action here indicated is a mechanical action, yet necessary. It is the action that may be performed upon a ball after it has been moulded. Here, for example, is the mould into which the hot metal is poured; as soon as that metal has cooled, the ball may be declared by some to be perfected, but the smith says, No, now I have but the ball to work upon; it must be filed, it must be polished, it must now be brought under another kind of detailed action, so that there shall not be found upon it one point of asperity. So the Apostle says, You are moulded, you have your shape, you are Christians, but you want filing, refining, perfecting; there will be something to do upon you to the very last, and I want to come and help perfect that which is lacking in your faith not lacking by way of defect, but lacking for want of service that must be performed upon it There is a lacking which means deficiency, and there is a lacking which means attention concentrated upon certain points that require careful, skilful treatment. So faith is not that rude thing which it is sometimes represented to be; nor is it a mere assent that costs neither mind nor heart much pains. Faith is at first a grand impulsive act, a sublime effort, the very miracle of the soul; then, when it has passed into that form, it requires to be perfected, line upon line, precept upon precept. There are those who would seek to be Christians all at once, and they succeed. But the oldest Christian still requires one more prayer, another cheering discourse, one more long interview with Christ. Christian perfecting is never done, but in the doing of it, it is full of charm and reward and promised glory.

“To the end” what is the end? That is what we want to know. For what purpose is all this operation? “To the end he may establish your hearts unblameable in holiness before God.” The end of the whole Christian thought, the whole Christian economy, is character in Biblical language, holiness. What does it matter, what you believe, if you are as bad as ever you were? You are not a living soul, you are a mere receptacle filled with certain dead dogmas. What does it avail that you have the most orthodox creed, if there is not a soul that knows you that can believe your word? What does it amount to that you know the whole creed from beginning to end, and would fight for every comma in its punctuation, if you are such a churl at home that nobody wants to see you in the home? Your creed is as hateful as yourself. You an orthodox man You are an infidel, and I mean henceforth to call such people the infidels men who theoretically know what is orthodox and sound and good, and who think that all has been done when they have acknowledged it with their lips. We must have orthodoxy of conduct, orthodoxy of soul, orthodoxy of heart. “To the end he may establish your hearts unblameable in holiness.” There are speculative minds you cannot bring into line; errant, wilful minds that will state their own thoughts in their own way. They are not the infidels: the infidels are those who know the true doctrine, and who obstinately maintain it in argument, and who flagrantly contradict it in practice. Some of you may be odd thinkers, you may have been blessed or oppressed with an eccentric action of mind, it may not be easy for you to fall into old ruts and conventional beats. You are often mistaken as heterodox and as dangerous. I would simply ask, What are you in character? Simple, pure, noble, charitable? Can a little child lead you? Are you always desiring to be more Godlike and more Christlike? Do you want to be really so good and tender that all souls may come to you for help? I would like to hold hands with you when we stand before the Judge.

Prayer

Almighty God, it hath pleased thee to build thy house upon the earth, and even here thou hast a living Church; amid all the darkness and tumult, thou hast still a hiding-place for those who love thee, and an open way to thy heavens for those who put their trust in thee. The tabernacle of God is with men upon the earth: thy house supports our dwelling-places; our dwelling-places derive their security and their light from thy tabernacle. Thus may we see thee in all our lives, near us, without us, within us, above us like a sky, and beneath us like an eternal rock; thus shall our lives be no longer accidents, varying and passing away as clouds that have no resting-place; they shall be strong in God, they shall be centred in eternity; they shall derive all light and sustenance and hope from the upper places yea, from the hidden sanctuary of thy love. May we understand the meaning of thy providence in having thy house here; this is the beginning of a revelation, this is the opening of a promise; thou wouldst not have turned our poor stone into an altar, if thou didst not mean to symbolise the existence of an altar that is within the veil, to which broadest access has been created and established through the blood of him who was slain from before the foundation of the world. Thou dost make common bread into Christ’s living sacrificial flesh, and thou dost turn the stones on which we tread into sanctuaries and temples and refuges, in which we may gather strength, and in quietness we may pray, and in the secret battlefield we may win victories over God. Thou hast been pleased to allow our weakness to prevail against thee; thou hast given to our necessity and wondrous power, so that hunger can move thee, and our thirst can cause thee to turn upon us fountains of water, and our ignorance challenges the revelation of thy wisdom. These are miracles of love, these are triumphs of grace; explain them we cannot, we would not; it is better to rest in them, to accept them as thy gifts, as tokens celestial and pledges of brighter things yet to come. Comfort our hearts whilst we journey through the wilderness; mile on mile of sand wearies us; the hard stones try our feet; sometimes the very absence of rain and darkness and storm troubles us with a strange monotony. But the wilderness is measurable, the Canaan to which it leads is infinite, enable us therefore to look beyond, and by fixing our attention upon the power of an endless life may there be created in us an indestructible and triumphant fortitude, that cannot be bowed down by gathering difficulties. We bless thee for what we have seen of thy goodness. Truly the vision was lovely to look upon, tenderer than the morning light, brighter than the noonday glory, richer than all the pomp of the westering sun. Thou hast led us, and cheered us, and nursed us, and made us strong when men said our day of hope was gone; yea, thou hast brought us back from sinful wandering, and made us pray the sweeter for an absence of heart from thyself, which was but for a moment; thou hast enriched our supplications with new music; when we remembered how we had turned aside from the living name thy festivals gathered around our returning prodigality; thy house was never so bright and glad as when we came back from the darkness of alienation. Thou wilt not allow our sins to condemn us; thy grace is more than our sin; thou wilt disappoint the enemy; thou wilt break his teeth, and put out his eyes, and smite his arms that they fall down in pitiable weakness; and thy saved ones shall be redeemed with an infinite redemption; yea, in heaven we shall see what was greater in us, thy grace or the evil’s evil seed; and when we are there we shall praise thee none the less sweetly because of remembered thanklessness and hardness of heart. Help us to know what to make of our life; it is a mystery, it is a burden; sometimes it is a pain; sometimes it is a song that brings with it no consciousness of weight; sometimes our life is all night, and sometimes it is all summer, and we are sure we know nothing of it as it is yet to be known: prepare us, therefore, that we may calmly wait, spiritually rest, and assure ourselves that that which begins in mystery will end in grace and glory. Comfort those that mourn; say unto them, Mourning is but for a night, joy will come with the dawn, and never go away. Make up to those who are bereaved suddenly or after long affliction the sense of loss which they now tremble under, and feel to be intolerable. The Lord himself hath comforts, solaces right tender, deeper than life, and he will not withhold these consolations from hearts that mourn for him with lamentation and strong desire. Help us to do wisely, bravely, well: help us to be economical, thrifty, calculating, where our temptation is towards expenditure, extravagance, and folly; help us to be pitiful, tender, clement, helpful to others, where our tendency is to be hard, critical, severe, and reproachful; enable us to pray where our tendency is to doubt, and when the doubting man tries to pray surprise him into new breadths of supplication, and charm his own ear as with thine eloquence from above. The Lord have us all in his holy, mighty keeping; the Lord every day meet us at the Saviour’s Cross, Saviour crucified for us; Saviour, not of us only, but of the whole world; whose grace is larger than sin, and whose arm was never stretched out but to win some great victory. Amen.

Fuente: The People’s Bible by Joseph Parker

Chapter 3

He craveth their prayers for himself, 3 testifieth what confidence he hath in them, 5 maketh request to God in their behalf, 6 giveth them divers precepts, especially to shun idleness, and ill company, 16 and last of all concludeth with prayer and salutation.

1. Finally [the word used by one who is rapidly proceeding to the end of what he has to say], brethren, pray for us, that the word of the Lord may have free course, and be glorified [a delicate reference here to the Psalter], even as it is with you:

2. And that we may be delivered from [the] unreasonable [Gr. absurd] and wicked men: for all men have not faith [for it is not all that have faith].

3. But the Lord is faithful, who shall stablish you, and keep you from evil [guard you from the Evil One].

4. And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.

5. And [but may] the Lord direct your hearts, [another instance of prayer to Christ] into the love of God, and into the patient waiting for Christ [or “the patience of Christ.”]

6. Now we command you, brethren [omit “brethren.” This passage is important as bearing upon Apostolical authority] in the name of our Lord Jesus Christ, that ye withdraw yourselves [means “to abstain from habitual conversation with,” “to keep at a distance from” “to treat with studied distance and coldness”] from every brother that walketh disorderly, and not after the tradition which he received of us.

7. For yourselves know how [it is better to teach by one’s life than by one’s sermons] ye ought to follow us: for we behaved not ourselves disorderly among you:

8. Neither did we eat any man’s bread for nought [gratis, i.e. from a low, material point of view. Assuredly, the missionary or pastor does not get his bread without giving return, even when he pays no money for it. Cf. St. Luk 10:7 ; St. Mat 10:10 ]; but wrought with labour and travail night and day, that we might not be chargeable to any of you:

9. Not because we have not power, but to make ourselves an ensample unto you to follow us.

10. For even when we were with you, this [the A.V. well marks the emphatic position of the pronoun this in the original] we commanded you, that if any would not work, neither should he eat [a favourite proverb in the Jewish schools].

11. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies [busy only with what is not their own business].

12. Now them that are such we command and exhort by our Lord Jesus Christ [Chrysostom notes the softening tone of the Apostle here], that with quietness they work, and eat their own bread [ their own is very emphatic, not other people’s].

13. But ye, brethren, be not weary in well doing [Bishop Ellicott well translates “lose not heart in well doing.”]

14. And if any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed.

15. Yet count him not as an enemy, but admonish him as a brother.

16. Now the Lord of peace himself give you peace [Now he, the Lord of the Peace, give you his peace, a reference to the peace which Christ promised (St. Joh 14:27 ). Again a prayer to Christ] always by all means. The Lord be with you all. [The old liturgical form, Latin and Greek, which took the place of Num 6:24 in the old rite. It most probably refers to the great promise (“I am with you alway,” St. Mat 28:20 ), and implies, “may that promise be fulfilled!”]

17. The salutation of Paul with mine own hand, which is the token in every Epistle: so I write [suggests a security against the possibility of forgery].

18. The grace of our Lord Jesus Christ be with you all. [With some slight variations in form, the “Grace” closes all the Pauline Epistles (and that to the Hebrews), and is peculiar to them. “Such a preacher of Divine Grace was Paul!” (Estius).] Amen.

Fuente: The People’s Bible by Joseph Parker

VII

EXPOSITION

1Th 1:1-3:13 .

We shall follow a full and extended analysis that takes cognizance of everything in this letter. In that analysis the first thing that we consider is the salutation: “Paul, and Silvanus, and Timothy, unto the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.” It was customary in ancient times for a salutation to introduce two matters. The Romans particularly had that habit.

In this salutation the first question is, Who saluted? The answer is, Paul, Silvanus, and Timothy, who co-labored in the establishment of this church. The next question is, Whom saluted? “The church of the Thessalonians in God the Father and the Lord Jesus Christ.” Note (speaking of the Greek word ekklesia , which is rendered “church”) that there were three ecclesias in Thessalonica at one time: First, the Jewish synagogue; second, the Greek ecclesia that civil body which managed the affairs of the city. To these two that are already there a new ecclesia comes, a new congregation having a new business, giving a new atmosphere, and that is the church or ecclesia of God the Father. But when it adds “and the Lord Jesus Christ,” that separates it from the Jewish church. That also separated it from that civil business body, the Greek ecclesia .

Is this the first letter ever written to a Christian church of which we have any knowledge? Before answering, read Act 15 . James’s letter precedes it in order of time, but it was not addressed to a church.

The next item in the letter is the salutation proper, “Grace and peace.” If one will pass rapidly over the letters of Paul, he will find that he followed the Oriental custom of salutations. Nearly all the time he brought in “grace and peace” and sometimes added “mercy.” It is interesting to take the beginning of all his letters and see how in writing them he salutes them in that way. It was the grace of God that secured their salvation, and through their justification they found peace with God.

The next division is the thanksgiving. That commences at 1Th 1:2-10 a most marvelous thanksgiving: “We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father.” Here it would be interesting to take up the letters of Paul and notice his custom, right after the salutation, of putting in a thanksgiving if he had anything to be thankful for. Trace that through his letters and see if he does not, as here, in wishing grace and peace to the people to whom he writes, first seek out the ground of thankfulness that he has toward God concerning them. There was one letter that he wrote in which he omitted the thanksgiving the letter to the churches of the Galatians. They had taken the back track to such a fearful degree that Paul, when he wrote to them, left out the thanksgiving.

Notice in the second place the extent and broadness of his thanksgiving here. It exceeds any that we find anywhere else: “We give thanks unto God always for you ail,” all the way and all the time. When he wrote a letter to the Corinthians and put in his thanksgiving he could not give thanks for everyone of them, for one of them had been guilty of an awful sin, and of others of them he said that, even weeping, he must say that they were enemies of Christ.

Paul says to these Thessalonians, “Every time I pray for you I thank God for you; and second, every time I remember three things about you, your work of faith, your labor of love, your patience of hope, I also thank God for you.” Notice Paul’s trinity of Christian graces faith, hope, and love. He brings that out in his letter to the Colossians and again in 1Co 13:13 : “But now abideth faith, hope, love, these three; and the greatest of these is love.” Here compare the three heathen graces, which may be found in Anthon’s “Classical Dictionary,” with the three Christian graces, and tell wherein the Christian graces are superior to the heathen graces.

Notice the work of faith, Greek ergon , the labor of love, kopos , and the endurance of hope, hupomone . I am inclined to think that these Thessalonians through their faith had done some miraculous work that we do not know anything about. When we read Hebrews II we see the great work that faith did, and each one has a particular work: “By faith Enoch was translated . . . by faith Abraham . . . by faith Noah . . . by faith Rahab . . . ,” etc. Each one performed some mighty exploit, an ergon , or work “the work of faith.” This being singular, ergon , I am inclined to think that there was some explicit exploit rendered by these Thessalonians to which Paul refers when he says, “Every time I remember your work of faith I am thankful.” Just what the particular work was I do not know. It was a work of faith in the Roman amphitheater when the brave Christian woman preferred to be cast to the wild beasts rather than abjure her faith. These Thessalonians were very much persecuted after they had professed the Christian religion, and there may have been some signal incident of persecution. Anyhow, faith that does not work is not worth a cent. These are the three things that every time Paul thought of the Thessalonians he was thankful about.

Now we come to a new topic, beginning with 1Th 4:4 : “Knowing, brethren beloved of God, your election, how that our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance; even as you know what manner of men we showed ourselves toward you for your sake. And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit; so that ye became an ensample to all that believe in Macedonia and in Achaia. For from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but in every place your faith to Godward is gone forth; so that we need not to speak anything. For they themselves report concerning us what manner of entering in we had unto you; and how ye turned unto God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivereth us from the wrath to come.”

“I am thankful,” says Paul (mentioning three reasons why he is thankful), “every time I pray; every time I remember the three things; every time I know that you are elected, I am thankful.”

Let us consider somewhat the matter of election. It is something that may be known. He says he knew it. Once I helped to ordain a man for whom I conducted the examination. I asked the questions just as fast as I could fire the shots at him: “What does election mean?” “To choose.” “Who chooses?” “God.” “When?” “Before the foundation of the world.” “Unto what?” “Salvation.” “In whom?” “In Christ.”

“Was this election based on foreseen repentance and faith, or did repentance and faith result from the election?”

This was the thing that Paul was discussing: “I am thankful, brethren, because I know you are elected. You are chosen of God unto salvation through sanctification of the Spirit, and belief of the truth in Jesus Christ.”

That being the doctrine of election, -that God chose those people in eternity, yet Paul here in time could find out. So what are the tokens or signs that one is elected? These tokens are of two kinds: signs to Paul, the preacher, and signs in them, or the evidence that they are the elect. When he saw these signs he knew they were elect. How important that thing is for us. Our articles of faith say it is our privilege and duty to ascertain whether we are elected. We ought to find out whether we have been chosen of God. There is a way to find out: “How that our gospel came not unto you in word only, but also in power, and in the Holy Spirit and in much assurance.”

I heard a man once quote that to show that these Thessalonians had assurance because they had faith. He is not talking about their assurance but his assurance that he (Paul) preached not in word only, but in power and in the Holy Spirit and in much assurance. From this he argued: “I come to a place to preach. Do I find that I can preach there? Do I feel drawn to preach there? Am I impressed in my heart that the Lord has a people to call out? Does it impress me so that when I go to preach I feel that the power of the Holy Spirit is with me? If I can feel these things, that is a token that somebody there belongs to the elect.”

But that does not locate the elect. It shows that they are there, but not which ones. But these are the signs in them: “Ye received this word which I preached, not as from men, but as God’s word, or the manner in which you listened to me; second, your conversion: ‘Ye turned unto God from idols to serve the living and true God.’ “

Notice next: “And to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivereth us from the wrath to come.” In other words, “When I see how you heard me, from what you turned, to what you turned, that patient waiting for the risen Lord, that you had faith in him, the patience of hope hope which takes cognizance of the second coming of Christ, your waiting under great afflictions, I know that you are elect.”

Another token is, “You became imitators of the church of Judea in suffering affliction and persecution. If when you were persecuted you had fallen away and said, If being a Christian is to walk this hot road I will turn back and seek the shade,’ ” then, he would have known that they were not the elect, but since they heard his preaching as the word of God, turned from idols and patiently waited for the coming of the Lord, who was to deliver from the wrath to come, and since while waiting they followed the footsteps of Christians elsewhere, imitating these Christians in bearing up patiently under the persecutions to which they were subjected, he had that assurance. For instance, Jason whom they arrested and took before the magistrate and put under bond to keep the peace, they would have put to death if they had had the power. “Jason, does this prejudice you against the religion you profess?” John Bunyan tells how Christian and Pliable came to the Slough of Despond, and they both fell in the mire, and Pliable began to say, “Is this the great road you are talking about to the great country you are going to? I am going back to the country I came from.” As we look at him we know that he was not elect. But if this other man, though sinking in the Slough of Despond, finally pulls out, covered with dirt, yet with his face toward the heavenly city, that is a token that he is elect.

Still another token: “So that ye became an ensample to all that believe in Macedonia and in Achaia.” That is, they became an example in all Greece and Peloponnesus. “For from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but in every place your faith to Godward is gone forth.” When we want to consider the question of election, here we have it.

God does not permit us to climb a ladder and go into his secret archives and turn the pages and see if a man’s name is written in the Lamb’s Book of Life. But he does permit us to know whether we are elect or whether anybody else is elect.

When this knowledge comes to the missionary that the men to whom he preaches are elect, then he is thankful, as Paul says, “knowing your election.”

We come now to the next ‘item in the full analysis. The fifth general head is, “The Reminder of the Past.” What is it he reminds them of? See 1Th 2:1-2 : “For yourselves, brethren, know our entering in unto you, that it hath not been found vain; but having suffered before and been shamefully treated, as ye know, at Philippi, we waxed bold in our God to speak unto you the gospel of God in much conflict.” In other words, “Now, you know when I got there from Philippi, so bruised from those stripes received from the lictor’s rod, and weak from imprisonment, brethren, ye remember how boldly I came to you and preached the gospel of Jesus Christ. I was not scared. I was not discouraged on account of receiving punishment at the hands of the lictors in Philippi. I had no idea of turning back.”

Here are some negative things to which he wants to call our attention, and what a pity that every preacher could not say this: “For our exhortation is not of error [he brought them no heresy], nor of uncleanness, nor in guile; . . . not as pleasing men, . . . for neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness; nor seeking glory of men.” Let us get these “nots.” He is reminding them of things when he was with them before, calling their attention to his manner of entering in and preaching to them; that wherever he went and preached, he didn’t preach a heresy; that he didn’t go in uncleanness as the teachers of the heathen did, using their influence over their disciples to bring them to shame; not in guile; not to make money; not, indeed to please. “I am not seeking your pleasure, nor flattering you.” How hard it is to keep a preacher, when he sits down by some member of his church, from saying a few flattering words. Paul calls their attention to the fact that when he preached among them he did not use flattery.

Let us see what he did: “But we were gentle in the midst of you, as when a nurse cherisheth her own children; how gentle she is!” Paul says, “I was not rough, affectionately desirous of you.” “I was with you in affection.” “Willing not only to impart the gospel to you, but my own soul. For ye remember, brethren, our labor and travail, that we might not be a burden to you, working every day and night.” They were heathen; it was missionary ground, and they knew nothing about the principles of missionary support. If he had demanded a salary of these heathen, he never would have gotten them. That is why we have to pay a missionary a salary. They are going where there are no churches and where the very mention of compensation turns the people away that we want to convert.

Notice again: “Ye are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe; as ye know how we dealt with each one of you, as a father with his own children.”

When I get to reading Paul, it digs me up by the roots, so that I feel like I have never done the right kind of preaching and did not have the right kind of spirit.

The next thing is his impeachment of the Jews, 1Th 2:14 : “For ye also suffered the same things of your own countrymen, even -as they did of the Jews; who both killed the Lord Jesus and the prophets, and drove out us, and please not God, and are ‘contrary to all men; forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always; but the wrath is come upon them to the uttermost.” That is a fearful indictment against his people, and every word of it is true.

From 1Th 2:17 on to the end of 1Th 3 , he reminds them of the things since he left them. He goes on to show that since he left them he had continually desired to come back, and twice tried to come back, but Satan hindered him, and in order that something might be added to their faith, he was willing to be left alone at Athens in order that Timothy might go back and supply what was lacking in their faith. So on through 1Th 3 .

QUESTIONS

1. What is the salutation of this letter, verbatim, who saluted, and whom saluted?

2. What are the three ecclesias at Thessalonica, and what the distinguishing characteristics of each?

3. Was this the first New Testament letter written to a church?

4. What two things does Paul, according to Oriental custom, introduce in this salutation, and why?

5. What was Paul’s habit as to what followed the salutation of his letters, and what notable exception?

6. Show the extent and broadness of this thanksgiving, and how Paul was limited in some other thanksgivings in his letters.

7. What Paul’s trinity of Christian graces, and wherein are they superior to the heathen graces?

8. What did Paul remember in the Thessalonians which furnished a ground of thanksgiving, and what the meaning and application of these things?

9. What is election, who elects, when, unto what, in whom, and what the relation of election to repentance and faith?

10. Show how Paul knew of their election of God, (1) from signs in him, and (2) from signs in them.

11. What is the literal meaning of conversion, and what illustration of it in this letter?

12. What are the characteristics of Paul’s preaching while at Thessalonica, and what the characteristics of their reception of his preaching?

13. What claim does Paul make for his life among them?

14. Describe the terrible indictment Paul brings against his own people in 1Th 2:14-16 .

15. Give an analysis of 1Th 2:17-3:13 , pointing out its principal teachings.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1 Wherefore when we could no longer forbear, we thought it good to be left at Athens alone;

Ver. 1. No longer forbear ] , or, stand under our burden of vehement desire after you. See a like expression,Isa 42:14Isa 42:14 . As a travailing woman bites in her pain as long as she is able, and at length cries aloud; so God is patient till he can hold no longer, &c.

We thought it good ] Publica privatis anteferenda bonis, A public spirit is a precious spirit. And that is a golden saying of divine Plato, , . (De Rep. lib. 3.) Goodness is all for the good of others, though to its own disadvantage; like as nature will venture its own particular good for the general. As heavy things will ascend to keep out vacuity, and to preserve the universe.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1 .] , because of our affection for you just expressed; ‘hac narratione qu sequitur, desiderii illius sui fidem facit,’ Calvin.

. ] no longer being able to ( gives the subjective feeling as distinguished from , which would describe the mere objective matter of fact) bear (reff.) (our continued absence from you), we (I Paul, from above, ch. 1Th 2:18 ) determined ( does not carry with it any expression of pleasure (‘promptam animi inclinationem designat,’ Calv.), except in so far as we say ‘it was our pleasure,’ referring merely to the resolution of the will) to be left behind (see Act 17:15-16 ) in Athens alone ,

Fuente: Henry Alford’s Greek Testament

2 3:13 .] FIRST PORTION OF THE EPISTLE, in which he pours out his heart to the Thessalonians respecting all the circumstances of their reception of and adhesion to the faith .

Fuente: Henry Alford’s Greek Testament

17 3:13 .] He relates to them how he desired to return after his separation from them: and when that was impracticable, how he sent Timotheus: at whose good intelligence of them he was cheered, thanks God for them, and prays for their continuance in love and confirmation in the faith .

Fuente: Henry Alford’s Greek Testament

1Th 3:1 . ., instead of ., to bring out the personal motive. “able to bear” ( cf. Philo, Flacc. , 9, ), sc. the anxiety of 1Th 2:11 f. . . Paul shrank from loneliness, especially where there was little or no Christian fellowship; but he would not gratify himself at the expense of the Thessalonians. Their need of Timothy must take precedence of his.

Fuente: The Expositors Greek Testament by Robertson

1Th 2:17 to 1Th 3:13 . Paul’s apologia pro absentia su .

Fuente: The Expositors Greek Testament by Robertson

1 Thessalonians Chapter 3

Grace works by joints and bands in the body, which is so constituted by our Lord Jesus to this end. If Paul could not visit the Thessalonians, he sent Timothy. Love seeks not its own things, and can find resources according to Christ, whatever the hindrances which Satan puts in the way.

“Wherefore when we could no longer forbear, we thought good to be left behind at Athens alone, and sent Timothy our brother and workfellow* under God in the gospel of Christ, to establish you and encourage concerning your faith, that no one might be moved by [lit., in] these afflictions. For yourselves know that for this we are set. For even when we were with you, we told you beforehand that we are to suffer affliction, even as it came to pass, and ye know. On this account I also, when I could no longer forbear, sent that I might know your faith, lest perhaps the tempter had tempted you and our labour should be in vain. But when Timothy came just now unto us from you and brought us glad tidings of your faith and love, and that ye have good remembrance of us always, longing to see us even as we also [to see] you: on this account we were comforted by you, brethren, in all our distress and tribulation through your faith, because now we live if ye stand fast in [the] Lord. For what thanksgiving can we render again to God for you for all the joy wherewith we rejoice on your account before our God, night and day beseeching exceedingly that we may see your face, and perfect what is lacking in your faith? Now our God and Father Himself, and our Lord Jesus direct our way unto you; and the Lord make you to increase and abound in love one toward another and toward all, even as we also toward you; in order to establish your hearts unblameable in holiness before our God and Father at the coming of our Lord Jesus with all his saints” (vers. 1-13).

* Probably the various forms of the MSS. here are due to correctors who wishers to soften what they did not relish or understand. omits , B omits . The Clermont copy seems to have preserved the true text as given above, though some erroneously here as elsewhere, render it “fellow-worker with God.” Compare 1Co 3:9 ; 2Co 6:1 . “Under God” may be a paraphrase, but seems in our tongue needed to guard from a mistake against which true knowledge of God and His word ought to have preserved souls. The Greek genitive admits of relations far wider than the English. It is a question of contextual requirement.

To the apostle visiting Athens it was no small trial to forego the companionship of his true and beloved child in faith. But his affectionate concern for the Thessalonians could not otherwise be satisfied. He knew that they were but babes spiritually, and that they were exposed to enemies, Jewish and Gentile, as subtle as determined and unscrupulous. He was himself about to brave Satan in a stronghold of his religious influence and of philosophic speculation, where the name of Jesus had never yet been proclaimed, still less had he himself the fellowship of brethren in Christ with whom to pray and take counsel. A storm of popular fury, stirred up by Jewish instigation among the Gentile rabble, had burst out against Jason (Paul’s host) and other brethren in Thessalonica, which led to the hurried leave of Paul and Silas that night after a sojourn of but few weeks. The same Jewish influence had stirred up the crowds at Berea, whither they had repaired, and where they found a yet readier reception of the word, and withal remarkable care in bringing what was preached to the test of the scriptures. There Silas and Timothy staid, while Paul was once more hurried off to Athens. But the heart of the apostle could not rest as to the Thessalonians, young as they were, and exposed to danger, suffering, and snares. “And we sent Timothy our brother and work-fellow under God in the gospel of Christ, to establish you and encourage concerning your faith, that no one be moved by these afflictions. For yourselves know that for this we are set. For even when we were with you, we told you beforehand that we are to suffer afflictions even as it came to pass, and ye know.” The Holy Spirit by the apostle, as the Lord Jesus previously, had given full warning of the special and constant troubles that await the saint in passing through the world – peace within beyond thought of man, peace in Christ, but tribulation in the world. Faith alone can enjoy the one and endure the other. Such is meant to be the experience, none other the expectation, of Christians while waiting for Christ. Even the youngest must thus learn, for the real enmity of the world and of its prince spares none, and so the apostle prepared the converts in Thessalonica to look for distress. Nor was this at all too soon. They had already the gravest reason to know the truth and wisdom of his warnings, but they had the witness of love in the visit of Timothy for their establishment and encouragement concerning their faith. Grace only could call into such a path; grace alone can sustain in it; but grace does not fail. Still the Lord works by means, as by Paul’s sending, by Timothy’s going and comforting the saints, and by their joy in the consolation, whatever might be the pressure of affliction. Flesh would weary, murmur, doubt, and turn aside from the truth which entailed such sorrow. Faith sees Christ, gives God thanks, perseveres at all cost, and grows by the exercise. while the links of love are strengthened on all sides.

“On this account I also, when I could no longer forbear, sent that I might know your faith, lest perhaps the tempter had tempted you, and our labour should be in vain. But when Timothy came just now unto us from you, and brought us glad tidings of your faith and love, and that ye have good remembrance of us always, longing to see us even as we [to see] you; on this account we were comforted in you, brethren, in all our distress and tribulation through your faith; because now we live if ye stand fast in [the] Lord.” The Second Epistle will afford ample evidence that the apostle might well dread that the tempter would avail himself of the circumstances to dishonour the Lord in those who bore His name at Thessalonica. For the present, however, the work stood in the vigour and freshness in which it began, and Timothy had such good news to bring back as cheered the fervent and affectionate heart of him that sent him, and changed his anxieties into thanksgiving that rose above all his own distress and affliction. Their faith shone, their love burned, they had always good remembrance of the stranger to whom they were indebted for hearing of the living and true God, and of His Son the Deliverer risen from the dead Who is coming from the heavens. They longed to see again the messenger whom they recognised as bringing them unequivocally God’s word, whatever the varied storms of trial it had brought on them from man, the very trials proving their sincerity and truth, for had they not been told before that so it was to be? It was strength as well as joy to the labourer, as he most energetically expresses it, “now we live if ye stand fast in [the] Lord.”

The joy of the apostle, as it was of divine love, so was it holy: no vain proselyting zeal, but delight in the presence of God over that which was the fruit of His grace to the praise of Jesus; delight over that faith and love kept bright and firm, in young confessors of Christ left alone, notwithstanding the fierce hostility of Jews and Greeks. “For what thanksgiving can we render again to God for you for all the joy wherewith we rejoice on your account before our God, night and day beseeching exceedingly that we may see your face and perfect what is lacking in your faith?” If theirs was the love of Jonathan, his was certainly more than the love of David. It is the love of the divine nature in the power of that Spirit, which finds its ever-growing joy in the blessing of others, and especially of those already blessed, that what is wanting may be perfected in personal ministry. “Now our God and Father Himself, and our Lord Jesus, direct our way unto you; and the Lord make you to increase and abound in love one toward another and toward all, even as we also toward you; in order to establish your hearts unblameable in holiness before our God and Father at the coming of our Lord Jesus with all his saints.”

Such was the prayer dictated by the apostle’s affection as the Holy Spirit brought their need before him in God’s presence. And the way of the apostle was directed to the Thessalonians, but not before another epistle to them followed, and years of labour elsewhere intervened. What he meanwhile seeks for them is no less important for ourselves and all saints – the increase and abounding of love in us, one toward another, and toward all, in order to the establishing our hearts unblameable in holiness. This is God’s way as surely as it is not man’s; for he insists on holiness in order to love, whereas in truth love must work in order to holiness. It is a true principle from the gospel all the way through; for God’s love it was that met and blessed us in sovereign grace when we were enemies, powerless and ungodly, in Christ’s death for us, and this was the most powerful motive which wrought in us to holiness. So is it here among the saints, who are exhorted to love mutually as well as toward all, in order that their hearts should be confirmed in holiness without blame; even as Christ, in love to the church, first gave Himself, and then washes with the word, that He may present it to Himself glorious, without spot or wrinkle or any such thing.

But there is another consideration of great weight and interest in this brief prayer. Not only does he join in a most striking unity our God and Father Himself with our Lord Jesus in his earnest prayer for the blessing of the saints by a renewed visit, but he desires that the Lord may confirm their hearts blameless in holiness “before our God and Father at the coming of our Lord Jesus with all His saints” – not merely now before God, so that it should be real, but at the coming of the Lord with all that are His, without a break in thought till that day when the failure or faithfulness of each shall appear beyond controversy. For as it is a question of responsibility, it is not simply His coming that is here spoken of, but His coming with all His saints, that is, His day when they shall appear with Him in glory, and He shall come to be glorified in His saints and to be admired in all them that believed. How this brings the light of that day on the present hour! Even if one may not for the Lord’s sake walk with all the saints now, it is not that the heart is alienated, but it anticipates that glorious scene in which they shall come forth with Him, the objects of our love because they all are of His.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: 1Th 3:1-10

1Therefore when we could endure it no longer, we thought it best to be left behind at Athens alone, 2and we sent Timothy, our brother and God’s fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith, 3so that no one would be disturbed by these afflictions; for you yourselves know that we have been destined for this. 4For indeed when we were with you, we kept telling you in advance that we were going to suffer affliction; and so it came to pass, as you know. 5For this reason, when I could endure it no longer, I also sent to find out about your faith, for fear that the tempter might have tempted you, and our labor would be in vain. 6But now that Timothy has come to us from you, and has brought us good news of your faith and love, and that you always think kindly of us, longing to see us just as we also long to see you, 7for this reason, brethren, in all our distress and affliction we were comforted about you through your faith; 8for now we really live, if you stand firm in the Lord. 9For what thanks can we render to God for you in return for all the joy with which we rejoice before our God on your account, 10as we night and day keep praying most earnestly that we may see your face, and may complete what is lacking in your faith?

1Th 3:1 “could endure it no longer” Paul was worried about this church because (1) it was born in persecution (cf. 1Th 2:17-20) and (2) he had to leave so soon. His pastor’s heart would give him no rest (cf. 1Th 3:5).

“to be left behind” This present active participle was used of (1) a child leaving his parents, Eph 5:31 (possibly another parental metaphor like 1Th 2:7; 1Th 2:11; 1Th 2:17) or (2) the death of one’s spouse (cf. Mar 12:19). Paul deeply loved this church.

“at Athens alone” Paul’s visit is recorded in Act 17:15-34. This was the intellectual center of the Hellenistic world. Paul had eye problems (compare 2Co 12:7 with Gal 4:15; Gal 6:11), and it was very hard for him to be alone, especially in an unfamiliar environment such as Athens. The term “alone” is plural but the meaning is uncertain. Act 18:5 implies both Silas and Timothy were on assignment. This verse may be an example of Paul’s use of “we” as an editorial plural, referring only to himself.

1Th 3:2

NASB”God’s fellow worker in the gospel of Christ”

NKJV”minister of God, and our fellow laborer in the gospel of Christ”

NRSV”co-worker for God in proclaiming the gospel of Christ”

TEV”who works with us for God in preaching the Good News about Christ”

NJB”who is God’s helper in spreading the Good News of Christ”

This phrase refers to Timothy. The Greek manuscripts differ: manuscript B has “co-laborer,” while manuscripts and A have “minister.” It denoted the lowly service of a slave. Most modern translations follow manuscript B. Possibly a scribe was shocked at Paul calling Timothy “God’s co-laborer.”

This verse is functioning like a letter of recommendation for Timothy (cf. Act 18:27; Rom 16:1; 2Co 8:18-24; 3Jn 1:9-10).

“to strengthen and encourage you” Paul was worried about this new church under persecution (cf. 1Th 1:6; 1Th 2:14; 1Th 3:3).

1Th 3:3 “so that no one would be disturbed by these afflictions” This is the only use of the term “disturbed” in the NT. It originally referred to a dog wagging its tail. In classical Greek (Homer), it was used in the sense of “flattered.” This may relate to 1Th 2:1 or 1Th 3:5. True faith perseveres (cf. Mat 13:1-23; Gal 6:9; Rev 2:2-3; Rev 2:7; Rev 2:11; Rev 2:17; Rev 2:19; Rev 2:26; Rev 3:5; Rev 3:8; Rev 3:10-12; Rev 3:21). See SPECIAL TOPIC: THE NEED TO PERSEVERE at Gal 3:4.

“we have been destined for this” This is a present passive (deponent) indicative. The passive voice implies that God is the active agent. It is not a reference to the pagan idea of an impersonal fate nor the Islamic idea of determinism. Suffering is the norm for believers in a fallen world (cf. 1Th 3:4; Mat 5:10-12; Joh 15:18; Joh 15:20; Joh 16:33; Act 14:22; Rom 8:17 2Co 4:7-11; 2Co 11:23-27; 2Ti 3:12; 1Pe 2:21; 1Pe 4:12-16). Suffering is a means of spiritual maturity (cf. Heb 5:8).

SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER?

1Th 3:4 “we kept telling you in advance” This is an imperfect tense which means repeated action in past time. Paul must have warned them several times about the persecution and suffering connected to the gospel. He knew this from Jesus’ teachings and personal experience. They now know it experientially also.

NASB”we were going to suffer afflictions”

NKJV”we would suffer tribulation”

NRSV”we were to suffer persecutions”

TEV”that we were going to be persecuted”

NJB”we must expect to have persecutions to bear”

This is a present active indicative with a present passive infinitive. The Williams’ translation footnote says “a picture of a loaded wagon crushed under its heavy load.”

1Th 3:5 “your faith” This is possibly used in the OT sense of “faithfulness.” Were they true to their profession of faith? See Special Topic at Gal 3:6.

“the tempter might have tempted you” A personal, evil force (ho peirazn) is active in our world and in our lives (cf. 1Th 2:18). This Greek word translated “tempt” (peiraz) connotes tempting “with a view toward destruction,” the opposite of “approved” (dokimaz) in 1Th 2:4. See SPECIAL TOPIC: PERSONAL EVIL at 1Th 2:18.

SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS

“our labor would be in vain” The use of moods is important here; the indicative which is the mood of reality is used of Satan, but the subjunctive which is the mood of contingency is used of Paul’s labor. This may relate to 1Th 2:1. The question is, “Does in vain’ relate to their personal conversion or the establishment of a viable functioning church in Thessalonica?” I think the latter is the best contextual option, although Paul probably would not have made a distinction.

Paul uses the concept of “vain” or “fruitless” often and incorporates three different words.

1. eik Rom 13:4; 1Co 15:2; Gal 3:4; Gal 4:11; Col 2:18

2. kenos 1Co 15:10; 1Co 15:14; 1Co 15:58; 2Co 6:1; Gal 2:2; Eph 5:6; Php 2:16; Col 2:8; 1Th 2:1; 1Th 3:3 (verb in 2Co 9:3)

3. matalos 1Co 3:20; 1Co 15:17; Tit 3:9 (verb in Rom 2:21)

Paul knew the power of the gospel was from divine activity, but he also knew the choices of humans affected the effective outcome!

1Th 3:6 “good news” This is the only use of this Greek term in the NT where it does not refer to the gospel of Christ. The message about the faithful condition of this church was “gospel,” “good news” to Paul.

“of your faith and love” This phrase can have several meanings (cf. 1Th 1:3). This refers either to: (1) orthodox doctrine and loving care for one another or (2) faithfulness and love toward God.

“think kindly of us, longing to see us just as we also long to see you” This shows that neither the persecution nor the false teachers had embittered this church against Paul.

1Th 3:7 “in all our distress and affliction” Paul’s problems in Corinth are listed in 1Co 4:9-13; 2Co 4:7-12; 2Co 6:4-10; 2Co 11:23-28. Oh my! The costs of being a servant of Christ!!

“we were comforted ” Paul uses this compound word (“with” and “call”) often. It has several senses.

1. to urge, exhort, encourage (cf. 1Th 2:3; 1Th 2:11; 1Th 4:1; 1Th 5:14; 2Th 3:12)

2. to comfort (cf. 1Th 2:11; 1Th 3:2; 1Th 4:18; 1Th 5:11; 2Th 2:17)

3. its noun form (paracltos) used of both the helping ministry of the Spirit (cf. Joh 14:16; Joh 14:26; Joh 15:26; Joh 16:7) and the Son (cf. 1Jn 2:1)

1Th 3:8 “for now we really live” Paul is using metaphorical language to express his release from tension because of the good news about this church.

“if you stand firm in the Lord” This is a Greek conditional sentence, combining first class and third class conditions, thereby adding contingency to Paul’s statement. He assumed that they would stand firm but that remained for him to see (cf. 1Th 2:1; 1Th 3:5).

“Standing firm” relates to our position in Christ. The Bible presents our salvation in a tension-filled pair of truths: (1) it is free, it is in Christ, but (2) it is costly, it is progressive, it is seen in our lifestyle choices (Matthew 7; James, 1 John). Both are true. This verse emphasizes the first truth (cf. Rom 5:2; 1Co 15:1 and Eph 6:11; Eph 6:13).

1Th 3:9-10 This is a rhetorical question that leads into a prayer, 1Th 3:11-13, concluding the first half of Paul’s letter.

1Th 3:10 “night and day” This is the Jewish order of time (see note at 1Th 2:9). This reflects Paul’s constant, persistent prayer life (cf. 1Th 1:2; 1Th 2:12; 2Ti 1:3).

NASB”keep praying most earnestly”

NKJV”praying exceedingly”

NRSV”we pray most earnestly”

TEV”we ask him with all our heart”

NJB”We are earnestly praying”

The adverb “most earnestly” is a very strong, triple compound (huper + ek + perissou), emotional term (cf. Eph 3:20; 1Th 3:10; 1Th 5:13). Paul worried and prayed about these new churches (cf. 2Co 11:28). See Special Topic: Paul’s Use of Huper Compounds at Gal 1:13.

NASB”may complete what is lacking in your faith”

NKJV”perfect what is lacking in your faith”

NRSV”restore whatever is lacking in your faith”

TEV”supply what is needed in your faith”

NJB”make up any shortcomings in your faith”

They had done well but they were not yet mature in their understanding, as the misunderstanding about the Second Coming shows. This is the use of faith (1) as doctrine (cf. 1Th 4:13 to 1Th 5:11) or (2) the recurrent emphasis on lifestyle, “what was lacking” may have had an ethical aspect (cf. 1Th 4:1-12). Paul uses this term faith (pistis/pisteu) often in these letters (cf. 1Th 1:3; 1Th 1:8; 1Th 3:2; 1Th 3:5-7; 1Th 3:10; 1Th 5:8; 2Th 1:3-4; 2Th 1:11; 2Th 3:2), but especially in this context. See Special Topic at Gal 3:6.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

when, &c. = no longer bearing it, i.e. able to bear it.

no longer. Greek. meketi.

forbear = bear. See 1Co 9:12.

thought it good = were well pleased. Same as “were willing” (1Th 2:8).

Athens. See Act 17:15, Act 17:16. When Silas and Timothy joined Paul, he and Silas must have agreed to dispatch Timothy to Thessalonica, and then Silas must have departed on some other mission. See in 1Th 3:5 the change from “we” to “I”.

Fuente: Companion Bible Notes, Appendices and Graphics

1.] , because of our affection for you just expressed; hac narratione qu sequitur, desiderii illius sui fidem facit, Calvin.

. ] no longer being able to ( gives the subjective feeling as distinguished from , which would describe the mere objective matter of fact) bear (reff.) (our continued absence from you), we (I Paul, from above, ch. 1Th 2:18) determined ( does not carry with it any expression of pleasure (promptam animi inclinationem designat, Calv.), except in so far as we say it was our pleasure,-referring merely to the resolution of the will) to be left behind (see Act 17:15-16) in Athens alone,

Fuente: The Greek Testament

Chapter 3

WHEREFORE when we could no longer forbear, we thought it would be good to be left at Athens alone; And we sent Timothy, our brother, and minister of God, and our fellow laborer in the gospel of Christ, to establish you, and to comfort you concerning your faith ( 1Th 3:1-2 ):

Paul was there in Athens waiting for Silas and Timothy to arrive. He was discouraged. When Timothy came, he was concerned about the church of Thessalonica. “We were there such a short time. Go back Timothy. I’m gonna go on down to Corinth; you go back and find out how they’re doing.” So, “When I couldn’t take it any longer, I was so concerned about you, worried and concerned for you, I sent Timothy our brother that he might establish you and comfort you concerning your faith.”

That no man should be moved by these afflictions: [Or by the tribulation by the efforts of the enemy to destroy them.] for yourselves know that we were appointed thereunto ( 1Th 3:3 ).

In other words, “Don’t be discouraged because I’ve had such a bad time, I’ve been afflicted; God’s appointed me for that.”

For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass ( 1Th 3:4 ),

You know Paul, he said, “Hey, I’m gonna suffer tribulation man.” He prophesied it, and he said it came to pass. Now this is an interesting thing to me. Paul said, “I was appointed to this.” When Paul was converted on the way to Damascus and the Lord spoke to Paul and called him to go to the Gentiles, the Lord told Paul on the road to Damascus all of the things that Paul was gonna have to suffer for Jesus’ sake. Huh? That’s no way to call a man into a ministry in my estimation.

You know, when we seek to inspire men to the ministry, we try and tell them of all of the glorious things that will happen to you as a servant of Jesus Christ, you know. Oh, you’ll have the joy of seeing lives transformed and you’ll have the thrill of being able to, you know, share God’s love with people. And we try and, you know, the people are out there hungry; they’re, you know, wanting to hear the gospel. They’re waiting to hear. And oh, you’ll have the chance to just . . . you know. That’s not the way the Lord called Paul. When He called Paul to his ministry He said, “Now, Paul, these are the things that you’re gonna suffer for my name’s sake. You’re gonna be beaten; you’re gonna be stoned.” And He went on and laid out for Paul all of the sufferings.

Jesus, when he called Ananias to go pray for Paul there in Damascus, and Ananias said, “Heh, heh, heh, oh no, not Paul. Hey, you’ve made a mistake. I’ve heard about that guy. He’s a terror. He’s been ripping up the church in Jerusalem, and he’s come down here to imprison everybody that’s calling on Your name.” And Jesus said, “He is a chosen vessel unto me, and I have showed him all of these things that he is gonna suffer for my name’s sake.” So, for whatever reason or purposes, God chose Paul to suffer affliction. He told him in advance.

Now, I do believe that at that point Paul did have the power of choice and he can say, “Lord, call someone else. I don’t think I like that. I think I’ll just as soon spend the rest of my life making tents and tarsus and living a quite peaceable life. You know, get someone else to do your dirty work.” Paul went knowing that it was going to be affliction, knowing that he was gonna suffer, knowing that he was gonna be persecuted. God help us who are looking for the easy path. Lord, can’t you plant roses along the side. You know, just sort of carry me along and make it easy. Lord, as long as things are going smooth, I’m gonna serve You with all my heart. But the moment some affliction or trouble comes along, “Aw, wait a minute, I didn’t bargain for this.”

No wonder the writer of Hebrews wrote to those who were complaining and said, “What have you got to complain about? You’ve not yet resisted unto blood striving against sin. Show me your scars.”

“So don’t be upset,” Paul said, “because of the affliction that came, I told you it was gonna happen. You remember that.”

For this cause, when I could no longer forbear [because I couldn’t really take it any longer], I sent to know your faith, lest by some means the tempter have tempted you, and our labor be in vain ( 1Th 3:5 ).

“I sent to know about how your faith was doing because I didn’t want your faith to be in vain, by Satan coming and ripping it off.”

But now when Timothy came from you to us, and he brought us the good tidings of your faith and charity [love], and that you have good remembrance of us always, desiring greatly to see us, as we also to see you: Therefore, brethren, we were comforted over you in all of our afflictions and the distress by your faith ( 1Th 3:6-7 ):

So, when Timothy came to Paul in Corinth and said, “Oh Paul, they are going on. They’re doing great. And oh, how much they love you, Paul, and how they long to see you,” and all, it was such an encouragement to Paul’s heart and he was strengthened and encouraged by that.

Therefore, brethren, we were comforted over you in all our affliction and distress by your faith: For now we live [or are satisfied], if you stand fast in the Lord ( 1Th 3:7-8 ).

They . . . that’s what we’re really concerned about.

For what thanks can we render to God again for you, for all of the joy wherewith we joy for your sakes before our God; Night and day praying exceedingly that we might see your face, and might perfect that which is lacking your faith? ( 1Th 3:9-10 )

So Paul was praying night and day for the opportunity of going back and ministering to them again, for he had been with them such a short time, he had not been able to establish them fully in the faith; the understanding of the word. And so, “I’m praying and seeking God that somehow I might be able to come back and complete my ministry to you.”

Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you ( 1Th 3:11 ).

Paul’s prayer:

And the Lord make you to increase and abound in love one toward another, and toward all [man] men, even as we do toward you: To the end he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all the saints ( 1Th 3:12-13 ).

Again, notice at the end of each chapter he brings you again to the coming of the Lord Jesus Christ. In chapter one, they were waiting for God’s Son to come from heaven to deliver them from the wrath to come: the great tribulation that was gonna come. They were waiting for the Lord to come and deliver them. Chapter two, the end of the chapter, Paul’s joy and reward, crown, was that they might be with him there in the presence of Christ that is coming. Now, in chapter three, that God would establish their hearts unblameable in holiness, even our Father at the coming of our Lord Jesus Christ with all the saints.

When Jesus comes, He is coming with the saints, which means that the saints have to be with Him before they can come with Him. Now, we’ll get into this as we move into chapter four. And we come into the end of chapter four, Paul is gonna spend a great deal of time talking about the coming of the Lord with the saints and for the saints.

And so we’ll be dealing with the subject of the rapture of the church next Sunday night as we finish the book of first Thessalonians, dealing with chapters four and five. And we deal with those passages that do relate to the rapture of the church, being caught up to meet the Lord, and hopefully we’ll be able to clear up some of the confusion that has arisen by taking some of the scripture out of its context. And so next week, continue and finish the book of Thessalonians, chapter four and five. Not that much reading, but surely important teaching in regards to the coming again of Jesus Christ for His church.

Father, we thank You again for tonight, for the privilege of studying the word of God. Thank You, Father, for the hope, the blessed hope of the coming of our Lord to save us and deliver us from the wrath to come. Lord, do establish our hearts in Your love, and may we walk in love as You would have us to walk Father: in holiness, in purity, in honesty, unblameable. Oh God, do thy work in our lives and glorify thy name. In Jesus’ name we ask it, Amen.

May the Lord bless and give you a beautiful week. God Bless, God strengthen and fill you with His love. In Jesus’ name. “

Fuente: Through the Bible Commentary

1Th 3:1. , wherefore no longer being able to forbear) This is resumed at 1Th 3:5, as if after a parenthesis.-, alone) Observe how highly Timothy was esteemed, since at Timothys departure Paul and Silas seemed to themselves to be alone, inasmuch as in a city altogether estranged from God. Comp. Ord. temp., p. 278 [Ed. 2, p. 239].

Fuente: Gnomon of the New Testament

1Th 3:1

Wherefore when we could no longer forbear, we thought it good to be left behind at Athens alone;-Pauls anxiety for the Thessalonian Christians was so great that he could endure the strain no longer while he was at Athens and preferred to be left alone.

Fuente: Old and New Testaments Restoration Commentary

The special purpose of the next movement in his letter was the strengthening of the Thessalonians in their sufferings. Their “work of faith” had brought them into a place of service which entailed suffering. In this connection, the apostle makes personal reference to having sent Timothy to them, while he was left alone in Athens. Whereas Athens was a burden on his heart, his love for the Thessalonians prompted him to this action. Timothy had brought him a message telling of their “faith and love that filled him with gladness.” In view of this loyalty he again referred to the great light of hope, the coming of the Lord, praying that his way might be directed to them, and that they might abound in love.

Thus in the midst of their suffering the apostle’s words flashed on them the light of that glorious moment when character would be perfected, and the stress and strain of the process pass into the perfect realization of a glorious result. At the advent of the Master all the aspirations of the believing soul toward perfection of character would be realized and fulfilled. Toward that glorious finality all present life should move, and waiting for the Son which creates the “patience of hope” is thus seen to be the most profound and potent inspiration to holiness of life and character.

Fuente: An Exposition on the Whole Bible

(5) The Sending of Timothy (3:1-5)

Although Satan had frustrated the immediate realisation of their desire to return, he was unable either to quench that desire (3:11) or to prevent the sending at least of Timothy. It is probable, as Calvin has observed, that vv. 1-5 are apologetic, but precisely what the situation is to which Paul speaks is uncertain. We may suppose that the Jews had alleged not only that the missionaries, and Paul in particular (2:18, 3:5), had purposely left the converts in the lurch with no intention of returning, but also that the fact of Gentile persecution was evidence of the false character of the gospel preached (see on v. 14). Reports of these slanders may have reached Paul and stimulated his eagerness to return. Unable himself to go back at once, he, with Silvanus, determines to send Timothy, a trusted friend, in his stead, and that too at no small cost, for he himself needed Timothy. The purpose of the sending is to strengthen and encourage the converts in the matter of their faith and thus prevent their being beguiled in the midst of their persecutions. As Paul had been singled out by the Jews as the object of attack, he is at pains to add that he too as well as Silvanus had sent to get a knowledge of their faith, for he is apprehensive that the Tempter had tempted them and that his work among them would turn out to be in vain. To the insinuation that their sufferings proved that the gospel which they had welcomed was a delusion, he tacitly replies, with an appeal to their knowledge in confirmation of his words ( vv. 3-4, as in 2:1-12), by saying that Christianity involves suffering, a principle to which he had already alluded when he predicted affliction for himself and his converts,-a prediction which, as they know, was fulfilled.

1Wherefore, since we intended no longer to endure the separation, we resolved to be left behind in Athens alone, 2and sent Timothy, our brother and Gods co-worker in the gospel of Christ, to strengthen you and encourage you about your faith, 3to prevent any one of you from being beguiled in the midst of these your afflictions. For you yourselves know that we Christians are destined to this; 4for when we were with you we were wont to tell you beforehand: We Christians are certain to experience affliction, as indeed it has turned out and as you know.

5Wherefore, I too, since I intended no longer to endure the separation, sent him to get a knowledge of your faith, fearing that the Tempter had tempted you and that our labour might prove to be in vain.

1. . Since, after the shortest interval, we were anxious to see you because of our love for you, and since the immediate accomplishment of our desire was frustrated by Satan, so then ( summing up the main points of vv. 17-20), since we intended no longer to endure , we resolved ( being the climax of (v. 17) and (v. 18)) to be left behind in Athens alone. The words are emphatic, as Calvin observes. It was at some cost to Paul and Silvanus that they determined to be left behind, and that too alone, parting with so trusted and necessary a companion as Timothy. Such a sacrifice was an unmistakable testimony to their affection for the converts. It is a sign of rare affection and anxious desire that he is not unwilling to deprive himself of all comfort for the relief of the Thessalonians (Calvin).

(5:11), like (v. 5 which resumes here) and (4:18), retains its consecutive force, even if it has lost its full subordinating force. B reads , the only case in the N. T. epistles where is exchanged for (Zim); the reading of B may be due to (Weiss) or to in 2:18 (Zim).-On , cf. v. 5, Rom 6:6, 2Co 5:15, etc. If the classic force of with participles is here retained, then a subjective turn is to be given to : as those who; if not, = For the usage of and in later Gk., see BMT 485, Bl 75:1, and Moult I, 231 f.-, a Pauline word used with the accus. expressed ( 1Co 9:12, 1Co 13:7) or unexpressed (here and v. 5) occurs elsewhere in the Gk. Bib. only Sir. 8:17: The classic sense cover and derivatively shelter, protect, conceal is found also in Polybius (e. g. IV, 82, VIII, 145); the meaning , (Hesychius), likewise in Polyb. (e. g. III, 532, XVIII, 184) fits all the N. T. instances better than ward off (which Wohl. here suggests); see especially Lft. ad loc. From Kypke (II, 213) down, Philo (in Flac. 526, ed. Mangey) is usually cited: This passage has led many comm. to take here as = ; but the pres. part. probably represents an imperfect of intention (cf. GMT 38), and is equivalent to For (BP; ADGF) in the sense of resolve, see above on 2:8. While it is not certain, it is probable that the resolve was made when Paul and his two companions were in Athens. In this case, the independent account of Acts must be supplemented by the inference that Silas and Timothy did come as quickly as possible to Athens (Act 17:14 f.).-Except in quotations, Paul does not elsewhere use The similar occurs but once in Paul (Rom 11:3 cit.). The phrases or are quite common in Lxx, being employed either in contrast with others who have departed (Gen 32:24, Judith 13:2 with ; cf. [Jn.] 8:9 with ). or who have perished (Gen 7:23, Gen 42:38, Isa 3:26, 49:21, Isa 3:1 Mac. 13:4 with ; Gen 44:20 with ).

The we in vv. 1-5 is difficult (see on 1:1). Were it true that (v. 3) refers solely to the persecutions that Paul experienced (Dob.), and that consequently the we of v. 4 refers to Paul alone, then it would be natural to take the we of v. 1 as also referring simply to Paul, and to urge the consideration that a which includes Silvanus weakens the argument. But it is by no means certain that (v. 3) has in mind only Paul; furthermore, (v. 3) and (v. 4) may refer to Christians in general, while and (v. 4) include not only Paul but Silvanus and Timothy. Above all, (v. 5) is naturally explained (cf. 2:18) as purposely emphasising the fact that he as well as Silvanus had made the resolve to send Timothy, for the Jews obviously had directed their criticisms mainly against Paul. Hence the subject of and is Paul and Silvanus (cf. Mill.).-Failure to see the significance of the contrast between (v. 5) and the subject of (v. 2) has led Hofmann and Spitta (Zur Geschichte und Litteratur des Urchristentums, 1893, I, 121 ff.), who rightly take the subject of (v. 1) to be Paul and Silvanus, to infer that Paul (v. 5) sent another person, unnamed, in addition to Timothy. But v. 6 speaks only of the return of Timothy, and the obvious object of here as of (v. 2) is

2. . Timothy, who has already been called an apostle (2:7), is here described not only as our brother (cf. 2Co 1:1, Col 1:1) but also, if the reading of D d e Ambst be accepted, Gods fellow-labourer. The sphere in which (Rom 1:9, Php 4:3) he works with God is the gospel which Christ inspires (see on 1:4). The choice of such a representative honours the converts (Chrys.) and proves Pauls inclination to consult their welfare (Calv.).

The reading of B ( ), which Weiss and Find. prefer, yields excellent sense and attaches itself nicely to (cf. Php 2:25, Rom 16:21). But if it is original, it is difficult to account for in the other readings. If D is original, it is easy to understand (cf. Dob. 131) the suppression of the bold designation (elsewhere only 1Co 3:9) by the omission of , the substitution of for in AP, Vulg ( ; fuld. domini), and the conflated readings of GF ( ) and DcKL, Pesh ( ).-, outside of Paul, appears in Gk. Bib. only 3Jn 1:8, 3Jn 1:2 Mac. 8:7, 14:5; in Paul it is used with (Rom 16:3, Rom 16:21, Phm 1:24, Php 4:3) or (Rom 16:9, Phm 1:1; cf. 2Co 8:23), with a thing (2Co 1:24, Col 4:11), and with (only here and 1Co 3:9). Timothy is thus not simply our fellow-worker (Rom 16:21) but Gods fellow-worker. Apart from APKL, et al., here, Paul does not call Timothy a

2-3a. . The primary purpose ( ) of Timothys mission is to strengthen and encourage the converts in reference to ( = ) their faith (1:8). The secondary purpose, dependent on the fulfilment of the primary, is to prevent any person ( ) from being beguiled in the midst of these their afflictions. Under the stress of persecutions, some of the converts might be coaxed away from the Christian faith by the insinuations of the Jews. In the phrase , is primarily local, though a temporal force may also be felt. Since Paul says not but it is evident that he is thinking not of his own but of his converts afflictions, as indeed and (v. 2) intimate. Zahn (Introd. I, 218) observes: The Tempter, who was threatening to destroy the Apostles entire work in Thessalonica (3:5), assumed not only the form of a roaring lion (1Pe 5:8), but also that of a fawning dog (Php 3:2) and a hissing serpent (1Co 11:3).

Paul uses with and infin. elsewhere v. 5, II 2:11, with infin. of purpose (1Co 16:3; cf. 1 Mac. 13:17 (V) 2 Mac. 14:19), and with (2Co 9:3, Php 2:19, Php 2:28; cf. Col 4:8, Eph 6:22). It is a small matter who is the subject of (cf. v. 5), whether Paul or Timothy, for in the last resort Timothy is the agent of Pauls purpose.-The collocation and occurs in the reverse order also in II 2:17; cf. Rom 1:11, Act 14:22, Act 15:32.- here and II 2:1 = (which DcL here read); on , cf. 2Co 12:8.- to be supplied after , is expressed by DcKL.- with infin., a good Pauline construction, is used appositively (Rom 14:13, 2Co 2:1), predicatively (Rom 14:21 with adjective), and as the object of (2Co 10:2). Here with infin. may be either in apposition with (Ln., Born, Find.), or the object of (Ell., Schmiedel, Wohl., Dob.), or the infin. of purpose (Bl 71:2), or better still, as in 4:6, the infin. after an unexpressed verb of hindering (GMT 811).

The meaning of (only here in Gk. Bib.) is uncertain. (1) The usual view, that of the Fathers and Versions, interprets it to mean to be moved (, ) or to be disturbed (, ); for the latter rendering, cf. Dob. who contrasts (v. 2) and (v. 8). (2) Lachmann (see Thay sub voc.) conjectures from the reading of G ( ) = not (Hesychius) but = (3) Nestle (ZNW 1906, 361 f. and Exp. Times, July, 1907, 479) assumes = (cf. Mercati, ZNW 1907, 242) and notes in Butlers Lausiac Hist. of Palladius (TS VI,2 1904) the variant for The meaning to cause or feel loathing fits all the passages noted by Nestle and Mercati (Dob.), but is not suitable to our passage. (4) Faber Stapulensis (apud Lillie: adulationi cederet) and others down to Zahn (Introd. I, 222 f.), starting from the Homeric literal sense of to wag the tail, interpret in the derivative sense of flatter, cajole, beguile, fawn upon (cf. schylus, Choeph. 194 (Dindorf): and Polyb. I, 806: ). This meaning is on the whole preferable; it fits admirably the attitude of the Jews (cf. also Mill. ad loc.). Parallels to were gathered by Elsner (II, 275 f.) and Wetstein (ad loc.).

3b-4. . I mention these persecutions of yours, for () you yourselves are aware (cf. 2:1) that we Christians are destined to suffer persecution ( ; Calv. ac si dixisset hac lege nos esse Christianos). And I say you are aware that suffering is a principle of our religion, for ( v. 4 resuming and further explaining v. 3) when we three missionaries were with you, we stated this principle in the form of a prediction repeatedly declared: We Christians are certain to be afflicted. And the prophecy has proved true of us all as you know (2:5). It is to be observed that Paul not only states the prophecy and its fulfilment, but also appeals to the knowledge of the readers in confirmation of his statement. This appeal, in the light of the similar appeals in 2:1-12, suggests that Paul is intending not only to encourage the converts but also at the same time to rebut the cajoling insinuations of the Jews who would coax the converts away from the new faith on the pretence that persecution is evidence that the gospel which they welcomed is a delusion.

= (Php 1:16, Luk 2:34) does not occur in Lxx (Jos 4:6 is not a parallel); it is equivalent to (Bl 23:7; cf. Luk 23:53 with Joh 19:41). Christians as such are set, appointed, destined to suffer persecution (cf. Act 14:22). In (II 2:5, 3:10) as in (Gal 4:18, Gal 4:20, 2Co 11:9), = with, bei, chez (cf. Bl 43:7). The phrase recurs in II 3:10. The imperfect denotes repeated action; is predictive as shows; cf. Gal 5:21, 2Co 13:2, Isa 41:26; and below 4:6. The before may be recitative or may introduce indirect discourse unchanged. is followed by the present infin. here and Rom 4:24, Rom 8:13. It is uncertain whether = are certain to or is a periphrasis for the future (Bl 62:4), are going to. The construction is similar to that in 4:6; as also has happened, corresponding to the prediction, and as you know, corresponding to their knowledge. The is implied in and is sometimes expressed (4:1, 6, 13, 5:11, II 3:1), sometimes not (1:5, 2:2, etc.).

5. Contrary to the slanders which you are hearing, I too, as well as Silvanus, intending to stand the separation no longer, sent Timothy to get a knowledge of your faith. This verse obviously resumes v. 1, though the purpose of the sending of Timothy is put in different language. As in 2:18 ( ), so here the change from the plural to the singular () is due to the fact that the Jews had singled out Paul as especially the one who, indifferent to the sufferings of the converts, had left them in the lurch with no intention of returning. The before is emphatic, I too as well as Silvanus. That the object of is is plain not only from v. 1 but from v. 6 which reports the return of Timothy only.

. He sent to get a knowledge of their faith, fearing that (sc , and cf. Gal 4:11) the Tempter had tempted them, that is, in the light of v. 3, that the Jews, taking advantage of the persecutions, had beguiled them from their faith; and fearing that, as the result of the temptation, the labour already expended might prove to be fruitless. The aorist indicative suggests that the tempting has taken place, though the issue of it is at the time of writing uncertain; the aorist subjunctive intimates that the work may turn out to be in vain, though that result has not yet been reached (cf. Gal 2:2 . The designation of Satan (2:18) as is found elsewhere in the Gk. Bib. only Mat 4:3; it is appropriate, for as Calvin remarks: proprium Satanae officium est tentare (cf. 1Co 7:5).

The construction of assumed above (cf. BMT 225 and Bl 65:3) is preferable to that which takes it as an indirect question (cf. Luk 3:15). The order of B puts an emphasis on which is more suitable in v. 7. On the subject of , see on the subject of v. 2. , found in N. T. only in Paul, is a common phrase in the Lxx e. g. with (as here; Mic 1:14), (Gal 2:2, Php 2:16), (2Co 6:1), (Lev 26:20), and (Php 2:16; Job 2:9, Job 39:16, Isa 65:23, Jer. 28:58). For , see 1:3 and cf. 1Co 15:58. The designation of Satan as does not appear in Lxx Test. xii, Ps. Sol. or in the Apostolic Fathers.

(6) Timothys Return and Report (3:6-10)

The apprehension that induced Paul to send Timothy is allayed by the favourable report of the religious and moral status of the converts and of their personal regard for him. From their faith which still kept hardy in trials, Paul derived courage to face his own privations and persecutions: We live if you stand fast in the Lord. Transported by the good news, he cannot find adequate words to express to God the joy he has, as he prays continually that he might see them and amend the shortcomings of their faith. The exuberance of joy, the references to the visit (vv. 6, 10), the insistence that the joy is (v. 9) and the thanksgiving (v. 9) imply that the insinuations of the Jews are still in mind. The Tempter has tempted them but they have not succumbed. To be sure the exuberance of feeling; due not only to their personal affection for him, but also to their spiritual excellence, does not blind his mind to the fact that deficiencies exist, to which in 4:1 ff. he turns.

6But now that Timothy has just come to us from you and has brought us good news of your faith and love, and has told us that you have been having a kindly remembrance of us always and have been longing to see us as we too to see you,-7 for this reason, brothers, we became encouraged in you to face all our privations and persecutions through your faith, 8for now we live if you stand fast in the Lord. 9Indeed, what adequate thanks can we return to God for you for all the joy we express for your sake in the presence of our God, 10begging night and day most earnestly to see your face and make up the deficiencies of your faith.

6. . With (cf. 2:17), a new point in the apologetic historical review of Pauls acts and intentions since his departure from Thessalonica is introduced, the return and report of Timothy. The selection of material is still influenced by the criticisms directed by the Jews against Pauls character and conduct. It is first stated that Timothy has but now () come from them to Paul and Silvanus, a fact that makes clear, as Grotius has observed, that our letter was written not in Athens but in Corinth, and that too under the fresh inspiration of the report of Timothy. Although may be simply temporal, it is probably also causal, as (v. 7) which resumes the genitive absolute clause suggests.

, which is to be joined with the gen. abs. (cf. 3 Mac. 6:16) and not with , may refer either to the immediate present, just now, modo (cf. Mat 9:18, Gal 1:10, Gal 1:4:20, Gal 1:2 Mac. 9:18 (V) 3 Mac. 6:16) or to the more distant past, nuper (cf. II 2:7, 1Co 13:12, 16:7; also Poole, ad loc.) The former sense is preferable here as no contrast between the now and a more distant past is evident in the context. is not in itself adversative, but introduces either a new section (2:17, 3:11, etc.) or a new point within a section (2:16, 3:12, etc.). may be emphatic (Find.); it is from the Thessalonians that Paul desires news, and Timothy comes directly from them, bringing with him a letter. That Silvanus is already with Paul is the intimation of (but cf. Act 18:5).

. The word itself reveals the character of the report; it is good news that the messenger brings. Do you see the exuberant joy of Paul? He does not say (1:9) but . So great a good did he think their steadfastness () and love. The first element in the good news is their excellence religiously ( and morally (); in these two words, he indicates tersely totam pietatis summam (Calvin).

to bring good news, is a classic word (cf. Aristoph. Eq. 642 f.) found in Lxx (2 Reg. 1:20 parallel with , Psa 39:9, Isa 40:9, Isa 52:7, Isa 60:6, Isa 61:1, etc.) and N. T. (chiefly in Pauline and Lukan writings; cf. Luk 1:19, Luk 2:20, Luk 3:18, etc.). Paul uses it either absolutely in the technical sense of preaching the gospel (1Co 1:17, etc.). or with (Gal 1:11, 1Co 15:1, 2Co 11:7), (Gal 1:23), , or with Christ as the object (Gal 1:16; cf. Act 5:42, Act 8:35, Act 11:20, Act 17:18). On the word, see Mill. 141 ff. and Harnack, Verfassung und Recht, 199 ff.- for Paul as for Christ fulfils the law on the ethical side (Rom 13:10, Gal 5:14). The comprehensiveness of its meaning is made clear in 1Co 13:1 ff. where the points emphasised are pretty much the same as those in Gal 5:22-23 and Rom 12:6-21. Paul speaks regularly of divine love to men ( II 3:5, Rom 5:5, etc.; Rom 8:35; Rom 15:30), but he rarely speaks of mans love to God (1Co 2:9, 1Co 8:3, Rom 8:28) or Christ (1Co 16:22, Eph 6:24).

. The second element in the good news is personal; the Thessalonians have been having all along ( ) a kindly remembrance of Paul, notwithstanding the efforts of the hostile Jews (Mill.). This constant remembrance is significantly revealed in the fact that they have been all the time longing (; sc. ) to see the missionaries as the missionaries have been (sc. and cf. 2:17 ff.) to see them.

naturally goes with (cf. Act 13:32); the change of construction is more felt in English than in Gk. But others supply or (Jer 20:15) before -Although sometimes precedes (4:17, 5:15, 16) and sometimes follows the verb (1:2, 2:16, II 1:3, 11, 2:13), and hence could be here taken either with or with , yet the latter construction is to be preferred in the light of 1:2 and Rom 1:10 ( ). In this case, the present , because of the adverb of duration (), describes an action begun in the past and still continuing at the time of speaking; and is to be rendered: And that you have had always, etc. (cf. BMT 17).- (5:15, II 2:16, 17) means here as in Rom 5:7 (Lft.) kindly, pleasant. It is doubtful whether (a characteristic word of Paul; cf. Rom 1:11, Php 2:26) differs greatly from (a word not in Paul; cf. Sap. 15:5f. with 15:19). On (2:11) with comparative , cf. 3:12, 4:5, Rom 4:6, 2Co 1:14.

7. . The good news dispelled the anxiety created by the situation in Thessalonica and gave him courage to face his own difficulties. Wherefore, because of the good news ( resuming .) we became encouraged (cf. v. 2 ) brothers (2:17) in you ( ) to face () all our privation and persecution through your faith. The first denotes the basis of the encouragement; the second the purpose for which it was welcome; and the the means by which it was conveyed, through this faith of yours ( being emphatic; contrast vv. 2, 5).

Grot. and Lillie take the first = on your account; the second local with a touch of purpose in it (cf. Bl 43:3). On , cf. 2Co 1:4, 2Co 1:7:7; Deu 32:36, Psa 89:13, 134:14, Psa 89:2 Mac. 7:6. is not distress of mind but as in 1:6 persecution (cf. 2Co 12:10); is here not carking care (2Co 9:7) but physical privation (Lft.) as in 2Co 6:4: , , ; see further Job 15:24, Zep 1:15. (v. 9, 2Co 1:4, 2Co 7:4, Php 1:3) is less frequent in Paul than (II 2:9, 10; 3:17, 1Co 1:5, etc.). Here and v. 9, may be comprehensive, the instances of privation and persecution being regarded as a unit, or may express heightened intensity (Dob.).

8. . Through your faith, I say, for now we live, if you stand fast in the Lord. Though at deaths door constantly (Rom 8:36, 1Co 15:31, 2Co 6:9, 2Co 11:23), he feels that he has a new lease of life (recte valemus, Calv.), if their faith stands unwavering in virtue of the indwelling power of Christ (Php 4:1), notwithstanding their persecutions (cf. II 1:4) and the beguilement of the Jews.

On the late Gk. , built on , see Bl 17 and Kennedy, Sources, 158; and cf. Jdg 16:26 (B), 3 Reg. 8:11 (B; A has ), Exo 14:13 (A; B has ), Rom 14:4, etc. The phrase recurs in Php 4:1; on , see 1:1. The reading (BAGF) is more original than (D); on with indic., cf. 1Jn 5:15, Mar 11:25. It is not the form (BMT 242, 247) but the fact of the condition that suggests that Paul here speaks with some hesitation. Their faith was not complete (Lft. who notes v. 10). If this is so, is not temporal but logical: this being the case (so Ell.).

9. . The faith of the converts gave Paul and his associates not only life but joy (Chrys.), as , parallel to and introducing a second and unqualifed confirmation of , makes plain. This joy, which is not so much personal as religious, and which therefore finds its constant outlet (Dob.), is so excessive that Paul is unable to give God that adequate thanks which is his due. Although it is pointed out, over against the insinuations of the Jews, that it is none other than the converts for whom ( ) he renders thanks to God, none other than they who are the basis of his joy ( ), and none other than they on whose account ( ; cf. 1:5) he constantly expresses before the Christian God ( ; cf. 2:2) his overwhelming feeling of joy, yet it is likewise indicated that it is God after all, not himself, not even the converts, that he must try to thank for their spiritual attainment.

On the co-ordinating in interrogative sentences, see Bl 78:6. , a favourite word of Paul, denotes for him not gratitude (Sir. 37:11, 2 Mac. 2:27) but the giving of thanks (Sap. 16:28 where it is parallel to ). , common in Lxx and used by Paul either in a good sense as here and Psa 115:3 (Grot.) or in a bad sense (cf. II 1:6, Rom 12:19, Deu 32:41), is probably stronger than (5:15), and expresses the idea of full, complete return (Mill.). What sufficient thanks can we repay? (Lft.). Instead of (ABEKL), DFG read , influenced doubtless by (v. 8); similarly reads at the end of v. 9 -For , B alone has , which is sinnlos (Weiss).- after is like that with (1:2, II 1:3, 2:13, etc.). indicates that joy, full and intense ( contrast v. 8), is the basis of the thanksgiving; cf. 2Co 9:15. before stands not for (cf. 2Co 7:13), but either for the cognate dative (Joh 3:29, Isa 66:10 B) or for the congnate accus. (Mat 2:10, Isa 39:2 A, 66:10 A, Jon 4:6). (Joh 3:29) is stronger than the expected (cf. Rom 16:19, 1Co 13:6, 16:17, 2Co 7:13; Isa 39:2, Hab 3:18 and often in Lxx). goes with

10. . It is in the atmosphere of intense joy that he prays unceasingly ( as 2:9) and exuberantly ( as 5:13), not simply that he might see their face (as 2:17) but also that he might make up the deficencies of their faith (cf. v. 8). Both his desire to return which has been the point of his defence since 2:17 and his desire to amend the shortcomings of their faith are suffused by the spirit of joy. The converts are thus tactfully assured both of the genuineness of his longing to see them and of his confidence that their imperfections are not serious. In passing, it is worth nothing that the enthusiasm of his feeling does not prevent him from being aware of the existence of moral defects,-an interesting side-light on the ethical sondness of his religious feelings. , loosely attached to , prepares the way not only for the prayer (vv. 11-13), namely, that God and Christ may direct his way to them (v. 11), and that the Lord may increase their brotherly love and love in general (v. 12) and strengthen them to remove their defects, but also for the exhortations (4:1 ff.) in which there is a detailed and at the same time tactful treatment of the

is found in 5:13 (AP; BDGF read , a word occurring in 1 Clem. 20:11 but not in Lxx), Eph 3:20 and Test. xii, Jos 17:5, but not in Lxx It is stronger than (2:17) and (in Gk. Bib. only Mar 7:37) and (Dan. (Th.) 3:22; Mar 6:51 v. l.). See Ell. on Eph 3:20 and cf. Ambst abuntantissimo. introduces the object of (BMT 412). (Rom 1:10, Gal 4:12, etc.), like (4:1, 5:12, II 2:1, Php 4:3), is less frequent in Paul than – is found six times in Lxx, eight times in Paul, and once in Luke (Luk 21:4); it indicates a lack and is opposed to (2Co 8:13 f.). It is joined with (1Co 16:17, Php 2:30; cf. Test. xii, Benj. 11:5 1 Clem. 38:2), (2Co 9:12, 2Co 11:9) and (Col 1:24) but not elsewhere in Gk. Bib. with This word (Gal 6:1, Rom 9:22, etc.; cf. 2Co 9:5), common in Lxx, means generally to render , hence to adjust differences, repair things out of repair, set bows, prepare dishes, etc.; and here make up, make good that which is lacking to complete faith. Since, however, the sense das Fehlende passes imperceptibly into that of Fehler (Dob.), as indeed 1 Clem. 2:6 (where is parallel to ) and Hermas Vis. III, 2:2 (where it is parallel to ) suggest, we may translate either make up the deficiencies of your faith (Lillie) or amend the short-comings of your faith (Ruther).

III. PRAYER (3:11-13)

With , introducing a new section in the epistolary disposition of the letter, Paul passes from the superscription (1:1) and the thanksgiving (1:2-3:10) to the prayer (3:11-13). But the desire to see them (v. 10) and the desire to amend the deficiencies of their faith (v. 10) are resumed as he turns in prayer to the supreme court of appeal, God and Christ; but the emphasis in (3:11-13 is put less on the longing to see them (v. 11), the apologetic interest underlying 2:17-3:10, than on the shortcomings of their faith (vv. 12-13), the of v. 10. This change of emphasis prepares the way for the exhortations (4:1 ff.); in fact, when he prays that Christ may make them abound in brotherly love as well as in love (v. 12) and may strengthen them inwardly so that they may become blameless in saintliness when they appear before God at the last day when Jesus comes attended by his glorious retinue of angels (v. 13), it is not improbable that he has more or less distinctly in mind the matter of (4:9-12) and (4:3-8), to which, with (4:1), he forthwith addresses himself.

11Now may our God and Father and our Lord Jesus himself direct our way to you. 12And as for you, may the Lord make you to increase and abound in love toward one another and toward all men, just as we too toward you, 13in order that he may strengthen your hearts (so that they may be) blameless in holiness in the presence of our God and Father when our Lord Jesus comes with all his angels.

11. . Since introduces a new epistolary division, and is not of itself adversative, it is unnecessary to seek a contrast with the immediately preceding (v. 10) or with the remoter words: and Satan hindered us (2:18). Indeed the prayer to see your face (v. 10) is not contrasted with but is resumed by the prayer that God and Christ may open up and direct our way to you de medio eorum qui moram fecerunt verbo nostro (Ephr.). While it is striking that in Pauls expressions of religious feeling, in superscriptions, thanksgivings, prayers, etc., the name of the Lord Jesus Christ stands next to the name of the Father (see on , 1:1), usually after but sometimes before (II 2:16, Gal 1:1), it is even more striking that both names should be unitedly governed by a verb in the singular ( ; cf. II 2:16 f.). The estimate of the lordship of Christ, explicit in Colossians, is latent not only in 1Co 8:6 but here, a consideration that forbids (cf. Dob.) the taking of the ungrammatical step of denying that here includes both God and Christ as the objects of prayer.

Lillie, however, finds in the idea both of transition and of slight opposition: After all our own ineffectual attempts and ceaseless longings, may he himself, the hearer of our prayers (v. 10), direct our way unto you, and then will all Satans hindrances be vain. (So Pelt, Schott, Ln.). Chracteristic of the prayers of I and II is the ( 5:23, II 2:16; 4:16, II 2:16, 3:16; cf. 2Co 8:19 ) instead of the simple ( Rom 15:13). These phrases (cf. also 1Co 15:28; Rom 8:16, Rom 8:26; 2Co 11:14) are, except Rev 21:3 ( ), found in N. T. only in Paul. The is either reflexive or an emphatic he (cf. Moult I, 91). On (D omits ; GFKL add ), see on 2:19. , rare in the N.T. (II 3:5, Luk 1:79) but common in Lxx, means make straight, make straight for (cf. 1 Reg. 6:12), and guide, direct, prosper. (or ) is likewise frequent in Lxx (Psa 5:9, Judith 12:8, etc.). On the , cf. 1Ch 29:18, 2Ch 20:23, Sir. 49:3. In Paul, apart from (fourteen times), the optative of wishing with the third person is found only in our letters (vv. 11-12, 5:23, II 2:17, 3:5, 16), Rom 15:13 (followed by with infin.), and 15:5 (followed by ); see further Phm 1:20 and BMT 176.

12. . The introduces a new point and is here adversative, as the emphatic position of makes clear: and as for you. Such is our prayer for ourselves; but you, whether we come or not (Beng.: sive nos veniemus, sive minus), etc. (Lillie). This second petition, directed to the Lord alone (that is, not (A) but Christ, as DGF, which add , interpret,-Christ who is the indwelling power unto love), has in view the (v. 10). The love in which Christ will make them to increase and abound is defined both as , a love which though present (4:9-10) needs to abound the more (4:10-12), and as , love to all men everywhere (5:15, Gal 6:10). As an example of love, he points to himself (1:6, II 3:9; cf. Calv.): As also ( , v. 6) we increase and abound (sc. the intransitive and cf. 2Co 9:8) toward you. They are to love one another as he loves them.

, common in Lxx, is found in N. T. but once (2Pe 1:8) outside of Paul (cf. II 1:3); it means increase, multiply, abound. The transitive sense here is not infrequent in the Lxx (e. g. Num 26:54, 2Ch 31:5, Psa 49:19, 70:21, Sir. 20:8, (A) 32:1, Jer 37:19). , frequent in N. T. and seven times in Lxx, is virtually synonymous with The transitive occurs also in 2Co 9:8; cf. 2Co 4:15, Eph 1:8. Do you see the unchecked madness of love which is indicated by the words? He says and instead of (Chrys.; cf. II 1:3). here, as in II 1:3, may be taken closely with , the article being tacitly repeated and the verbs construed with the dative as in 2Co 3:9, Sir. 11:12; or may be joined with the verbs (cf. Php 4:17; Rom 3:7, Rom 3:5:15, 2Co 1:5, etc.), the dative designating the sphere in which they are to increase and abound (cf. Rom 15:13, 1Co 15:58, etc.).

13. . The purpose of the prayer ( ; cf. Rom 15:13) for love is that Christ ( is the subject of ) may strengthen not their faith (v. 2) but their hearts, their inward purposes and desires, with the result that these hearts may be blameless (cf. 2:10) in the realm of holiness. The point appears to be that without the strong foundation of love the will might exploit itself in conduct not becoming to the , that is, specifically, as 4:3-8 suggests, in impurity. denotes not the quality (), or the process (), but the state of being , that is, separate from the world and consecrated to God both in body and in soul (5:23).

Some comm. (e. g. Flatt, Pelt, Find., Dob.), influenced doubtless by v. 2, where, however, the is specifically stated to be , are inclined to think of the strengthening of faith to meet trails, a strengthening resulting in holiness. (II 2:17, Psa 111:8, Sir. 6:37, 22:16, Jam 5:8) differs from (v. 2) only in the expressed emphasis upon the inner life; cf. with (v. 2) and with (II 2:17). There is no indication here of fear as the opposite of (sir. 22:16, Psa 111:8) or of the thought of perfect love castig out fear (1Jn 4:17 ff.). agrees with ; to be supplied is either or ; cf. (5:23), (1Co 1:8) or (Php 3:21). The reading (Bl et al.; cf. 2:10, 5:23) is due either to the verb or to a difference of spelling (Zim). is rare in Gk. Bib. (2Co 1:12, Heb 12:10, Heb 12:2 Mac. 15:2); in more frequent (Rom 1:4, 2Co 7:1, 2Co 7:2 Mal 3:12, Psa 29:5, Psa 95:6, Psa 96:12, Psa 144:5); and (4:3, 4, 7, II 2:13) is still more frequent (about ten times in Lxx and ten times in N. T.; cf. Rom 6:19, etc.). BDEGF read and the corrected B , the usual change of and (Weiss); but A has On the idea of holiness, see SH on Rom 1:7 and Skinner and Stevens in HDB II, respectively, 394 ff. and 399 ff.

. Only those whose love inspires purposes that are blameless in the sphere of holiness will find the day of the Lord a day not of warth (1:10, 2:16) but of salvation (5:9). In the light of v. 9, the reference might seem to be (cf. Chrys.) to a holiness not in the sight of men but before our God and Father (see on 1:3); but in view of the next prepositional phrase, in the coming of our Lord Jesus (cf. 2:19), it is evident that the day of the Lord is in mind when all must come before the of Christ (2Co 5:10) or God (Rom 14:10) or both, when the same Father who demands holy love will test the hearts to see if they are free from blame in the realm of holiness.

. With all his holy ones. Whether refers to angels or to saints is uncertain. (1) In favour of angels is the immediate connection with , the time when Christ comes down from heaven at the voice of an archangel (4:16), (II 1:7). The picture of the accompanying retinue of angels is similar to that in Mar 8:38, Mat 25:31 and Jud 1:14 = Enoch (Gk.) 1:9. the , as Mat 16:27, Mat 24:31 suggest, refers to Christ. Paul may have had in mind Zec 14:5: (2) In favour of saints is the usage of the N. T. where, apart from this passage, = saints; the fact that is a common turn in Paul (cf. Col 1:26); and possibly the fact that Did. 16:7 interprets Zec 14:5 of the saints. In this case, because of the difficulty of conceiving the surviving saints coming with the Lord at his Parousia, and because of the difficulty, due to , of contrasting the departed and the living saints, it is necessary to place the scene implied by not immediately at the Parousia, as the present context seems to suggest, but later, namely, at the judgment, when Christ comes with all his consecrated ones, now glorified,

(1) In favour of angels are Grot., Hammond, De W. Ln., Edward Robinson (Lex. 1850), Schmiedel, Dob., Moff., Dibelius, and others; cf,. Ascen. Isa. 4:14 (with Charless note) and Ps. Sol. 17:49 (with note of Ryle and James). (2) In favour of saints are, in addition to those who unnaturally construe closely with (Estius, Flatt, Hofmann, Wohl., et al.), Calv., Find., Briggs (Messiah of the Apostles, 85), Vincent, and others. (3) Still others (e. g. Bengel, Ell., Lillie, Lft., Mill.) include both angels and glorified men.-It is uncertain whether (AD) is original (Zim) or a liturgical addition (cf. Weiss, 104). WH. retain it in Paul only Rom 15:33, Rom 16:27, Gal 6:18; Rom 1:25, Rom 9:5, Rom 11:36, Gal 1:5, Eph 3:21, Php 4:20. In the N. T., apart from the unique usage in the words of Jesus (where a single amen in the Synoptic Gospels and a double amen in John begins the utterance), as in the O. T. is used at the end of a sentence. In the Lxx, however, is rare (e.g. 1Ch 16:36, 1Ch 16:1 Esd. 9:47, Neh 5:13, Neh 8:6, Tob. 8:8, 14:15, 3 Mac. 7:23, 4 Mac. 18:24); and also translate (cf. the various renderings of Luke, , , , , etc.). On the meaning of amen, see Massie in HDB I, 80 f. and H. W. Hogg in EB 136 f.

B B (e a p r). Cod. Vaticanus, saec. iv, now in the Vatican Library. Photographic reproduction by Cozza-Luzi, Rome, 1889, and by the Milan firm of Hoepli, 1904. Contains I and II complete.

Zim F. Zimmer, Der Text der Thessalonicherbriefe (1893).

Weiss B. Weiss in TU. XIV, 3 (1896).

BMT E. D. Burton, Syntax of the Moods and Tenses in N. T. Greek (18983).

Bl F. Blass, Grammatik des neutestamentlichen Griechisch (1896, 19022).

Moult James Hope Moulton, A Grammar of N. T. Greek, I (1906).

Wohl Wohlenberg.

Lft Lightfoot.

GMT W. W. Goodwin, Syntax of the Moods and Tenses of the Greek Verb (1890).

(e a p r). Cod. Sinaiticus, saec. iv, now at St. Petersburg. Edited by Tischendorf, its discoverer, in 1862. Photographic reproduction by H. and K. Lake, Oxford, 1911. Contains I and II complete.

P P (a p r). Cod. Porphyrianus, saec. ix, now at St. Petersburg. Edited by Tischendorf (1865). Contains I and II except I 3:5 – 4:17.

A A (e a p r). Cod. Alexandrinus, saec. v, now in the British Museum. Edited by Woide in 1786. Facsimile by E. M. Thompson, 1879. Contains I and II complete.

D D (p). Cod. Claromontanus, saec. vi, Graeco-Latin, now in the National library at Paris. Edited by Tischendorf in 1852. Contains I and II complete.

G G (p). Cod. Boernerianus, saec. ix, now in the Royal Library at Dresden. It is closely related to F, according to some the archetype of F (Souter). Edited by Matthaei, 1791. Im Lichtdruck nachgebildet, Leipzig (Hiersemann), 1909. Contains I and II complete.

F F (p). Cod. Augiensis, saec. ix, Graeco-Latin, now in the Library of Trinity College, Cambridge. An exact transcript by Scrivener, 1859. Contains I and II complete.

Lxx The Old Testament in Greek (ed. H. B. Swete, 1887-94).

Dob Ernst von Dobschtz,

Mill George Milligan.

Ambst Ambrosiaster.

Chrys Chrysostom.

Calv Calvin.

Find G. G. Findlay.

Vulg Vulgate.

K K (a p). Cod. Mosquensis, saec. ix, now at Moscow. Collated by Matthaei, 1782. Contains I and II complete.

L L (a p). Cod. Angelicus, saec. ix, now in the Angelican Library at Rome. Collated among others by Tischendorf (1843) and Tregelles (1845). Contains I and II complete.

Pesh Syriac Vulgate.

Ln Lnemann.

Born Bornemann.

Ell Ellicott.

Thay Joseph Henry Thayer, Greek-English Lexicon of the N. T. (1889).

ZNW Preuschens Zeitschrift fr die neutestamentliche Wissenschaft.

Exp. Times The Expository Times (Edinburgh; ed. J. Hastings).

TS Texts and Studies (Cambridge).

Lillie John Lillie, Epistles of Paul to the Thessalonians, Translated from the Greek, with Notes (1856).

Grot Hugo de Groot (Grotius).

Kennedy, Sources of N. T. Greek (1895).

E E Cod. Sangermanensis, saec. ix, now at St. Petersburg. A copy of D.

Ruther W. G. Rutherford, St. Pauls Epistles to the Thess. and Corinthians. A New Translation (1908).

Ephr Ephraem Syrus.

SH Comm. on Romans in ICC. by W. Sanday an A. C. Headlam.

HDB Hastings Dictionary of the Bible (1898-1904).

De W De Wette.

Moff James Moffatt.

Vincent M. R. Vincent, Word Studies in the N. T., vol. IV, 1900.

WH The New Testament in the Original Greek (1881; I, Text, II, Introduction and Appendix).

EB The Encyclopdia Biblica (London, 1899-1903; ed. J. S. Black and T. K. Cheyne).

Fuente: International Critical Commentary New Testament

Awakening Thanksgiving and Intercession

1Th 3:1-13

At the outset observe that marginal reading by which Timothy is described as a fellow-worker with God. What a wonderful phrase, and yet it is applicable to all true workers for God! Think what it must have been for a young artist to be permitted to collaborate with Michelangelo! No thought of his own comfort interfered with Pauls efforts for the young churches he had planted; he was only eager that they should be established and comforted amid the storm of persecution that swept over them. There is only one path for the followers of Jesus, and it is lined with flints and flecked with blood.

Though the waters surged up to Pauls heart, he could bear anything, if only his work stood fast. What he suffered was as nothing compared with his joy at the stability of his charges. As he wrought day and night at his handicraft, so he prayed day and night for them. The stitches put into the tent cloth were accompanied by the holy threads of prayerful intercession. He only longed that Christ would make a straight thoroughfare to them, and would keep them blameless and strong.

Fuente: F.B. Meyer’s Through the Bible Commentary

Timothys Mission (1Th 3:1-5)

In Acts 16 we read of Pauls visit to Philippi. Because of persecution there, he went on to Thessalonica, where he did a great work in a short time (17:1-4). However, persecution broke out there too and the brethren sent Paul to Berea (17:5-10). In Berea he found a company of open-minded Jews who were ready to listen to the gospel and walk in the light of the Scriptures. Referring to the Bereans, Act 17:11-12 says: These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. Therefore many of them believed.

These Bereans are good models for all of us because sometimes we hear ideas that are new to us and without investigation reject what we have heard. But in 1Th 5:21 Paul told us to prove all things; hold fast that which is good. Holy Scripture of course is the test we are to use. No matter what doctrine is taught, we are to compare it with the Word of God: if the doctrine is compatible with Scripture, we are to accept it; if the doctrine is contrary to Scripture, we are just as responsible to reject it.

The Jews who had resisted Paul at Thessalonica came down to Berea and stirred up the people (Act 17:13). So the Berean brethren sent Paul to Athens, but Paul left Silas and Timothy behind (17:14-15). We are not told in the book of Acts that Paul asked them to return to Thessalonica to check on the progress of the young converts there, but we learn from 1 Thessalonians 3 that when Paul went on to Athens, he sent Timothy to Thessalonica. Because the apostle was concerned about the Thessalonians, he remained in Athens alone so that Timothy could find out whether the young converts were making progress or becoming discouraged.

I always revel in the delightful way Paul referred to his coworkers. Notice what he wrote in 1Th 3:2: Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ. What more could be said of any servant of the Lord? A beloved brother in Christ, a dear fellow laborer-Timothy was all this to Paul. So he sent Timothy to establish and comfort the young Christians in Thessalonica.

They needed comfort because they were in the midst of a godless, pagan world. It meant a great deal in those days to make a public confession of faith in Christ. Sometimes it does not seem to mean so much now, and yet we find people afraid to take this step. The Thessalonians who came to Christ out of idolatry were surrounded by bitter enemies; yet these Christians surrendered their lives to the Lord and were a bright testimony for Him.

Paul was concerned about the possibility that they would become discouraged, so he sent Timothy to exhort them that no man should be moved by these afflictions (1Th 3:3). Afflictions were to be expected: For yourselves know that we are appointed thereunto. All Christians should expect to suffer afflictions in this world. Yet when trouble and sorrow come, how often Christians wonder if they have made a mistake. They wonder whether God has actually forgiven their sins. They wonder if they are really born again. But hear the word of the apostle: Verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know (3:4). Our Lord Jesus said to His disciples before He went away, These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world (Joh 16:33). Act 14:22 records Pauls teaching that we must through much tribulation enter into the kingdom of God.

Do not be discouraged, dear suffering Christians. Do not question your Fathers love because you are passing through sorrows or facing disappointing circumstances. The apostle Peter said, Ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ (1Pe 1:6-7).

Paul did not want his work in Thessalonica to be in vain (1Th 3:5). There is always the possibility that people will make a Christian profession without genuine repentance and implicit faith in Christ. Sometimes it is easy to go along with the crowd when many are turning to the Lord. It is easy under such circumstances to make a profession when no real work of God has been done in the soul. Paul feared that there might be some in Thessalonica who had made a profession of Christ, but were not truly regenerated. So he sent Timothy to find out if their faith was genuine.

Timothys Report (1Th 3:6-10)

We can imagine what it must have meant to Paul to be in Athens in utter loneliness for some time. As he walked about the streets of that great city, his heart was stirred by the idolatry he saw. An ancient Greek writer said, In Athens it is easier to find a god than a man.* Evidences of idolatry were everywhere, but not a single light was shining for Christ until Paul entered the city. He did not find much interest in the gospel until he was urged to go up to Mars Hill, where he gave the address recorded in Act 17:22-31.

All the while Paul was witnessing in Athens, he was anxious about the young Christians at Thessalonica, but when Timothy brought a good report, it gladdened Pauls heart. Timothy spoke of their faith and charity [love] (1Th 3:6) and reported that they were progressing beautifully. The Thessalonians were living for God; in fact many had become preachers. Paul was comforted by the good news (3:7).

Because he was so definitely linked in spirit with these young converts, he said, Now we live, if ye stand fast in the Lord (3:8). Every real soul-winner knows something of the meaning of those words. When we have the privilege of bringing sinners to Christ, it cheers the heart, but what a joy it is to learn afterward that they are maintaining a bright, consistent testimony! Likewise Pauls soul was refreshed and exuberant when he received the good news about the Thessalonian believers.

Young believers sometimes imagine that those who are older and act as guides and teachers are too severe if they warn about worldly things that militate against a real Christian testimony. But the love of God in the hearts of those leaders is so fervent that sometimes they have to say very strong things in order to impress on the young the importance of being wholly yielded to Christ. Let me assure you that when we stand at the judgment seat of Christ, no one will be sorry because he was completely yielded to the Lord. On that day there will be many who would give worlds, if they possessed them, to have another chance to be more devoted, more truly separated from the world, more out-and-out for their Savior in this world. Total commitment is what Paul wanted to see in his converts; it is what all faithful ministers of Christ-all soul-winners, all who have pastoral hearts-long to see in those who profess faith in His name.

Paul opened his heart to the Thessalonians. Preaching the gospel was not merely a profession. He did not go to a town, hold a series of meetings, and forget his converts when he moved on to another town. He carried his converts in his heart and always hoped to return to give them additional instruction in the faith and lead them farther along in the ways of Christ. He remembered them in prayer night and day (1Th 3:10). He prayed that they might continue in the will of God and that as the truth was explained to them, they might learn to walk faithfully.

Pauls Desire (1Th 3:11-13)

In verses 11 to 13 Paul expressed his prayerful desire for these young Christians. His words can be looked on as a prayer for every Christian from Pauls day until the end of this dispensation.

1Th 3:13 speaks of the time when we will be unblameable in holiness. The apostle did not say, or even suggest, that we will reach that desired goal in this world. As long as we are here on earth, there will always be higher heights to reach and deeper depths to sound; there will always be sins over which we will need to have victory. But it is the will of God that by prayer we continue to make progress until at last we stand before our blessed Lord at the judgment seat. We will reach the goal at the coming of our Lord Jesus Christ with all His saints.

We have already noted that the second coming of the Lord is presented in some aspect in each chapter of this Epistle. The first chapter tells us how the Thessalonians had turned from idols to serve the living and true God; And to wait for his Son (1:9-10). They lived in constant expectation of the return of the Lord Jesus Christ from Heaven. That was their daily attitude and it should be our attitude also. When we rise in the morning we should say, The Lord Jesus may be back before night. When we commit ourselves to God before going to bed, we should remind ourselves, Before morning comes we may hear His voice and see His face.

The second chapter tells us that all those whom we win to Christ will be our crown of rejoicing when the Lord returns to call His saints to be with Himself. All of us who are believers (no unsaved people will be present) will stand before the judgment seat and all our works will be evaluated. Everything that was of God-everything that was the result of the Spirits working in and through us, everything that was in accordance with the will of God-will bring its reward. The reward is pictured as a crown: the crown of life for those who have suffered for Christs sake; the crown of righteousness for those who loved His appearing; the crown of glory for those who fed the sheep of His flock; the incorruptible crown for those who pressed on steadfastly in the Christian race; and the crown of rejoicing for those who won souls. The Thessalonian believers will be included in Pauls crown of rejoicing. He will see gathered at the judgment seat all those whom he led to Christ. Then, as the third chapter tells us, they will be established and unblameable in holiness before God.

Until that great day we are to press on; we are to put away every known sin and purge our lives of all filthiness. If someone says, I have already attained perfect holiness, he is simply deceiving himself, for Scripture says, If we say that we have not sinned, we make him a liar, and his word is not in us (1Jn 1:10). Holiness will not be attained until we meet our Savior, gaze on His face, and in that glorious moment become like Him. As 1Jn 3:2 says, When he shall appear, we shall be like him; for we shall see him as he is.

Fuente: Commentaries on the New Testament and Prophets

1Th 3:1-5

I. The purpose of Timothy’s mission to the Thessalonians was to establish,-to make them steadfast in the midst of persecution, to make them rooted and grounded in love, to make their very trials serve that all-important end, that they, as a church, might cast forth roots like Lebanon. The work of establishing them is, strictly speaking, God’s work. But it is here none the less ascribed to Timothy, spoken of as his work, because he is a fellow-labourer with God.

II. The reason for the “steadfast endurance” is given in the words which follow: “For yourselves, know that we are appointed thereunto.” This knowledge they had, both from apostolic teaching and their own personal experience, the knowledge that tribulation is the common lot of Christ’s people. The world’s scorn and enmity cannot fail to be excited by the Christian’s character and conduct. Hence, holiness entails suffering as well as sin does, for sin will, in some way or other, persecute it.

III. In every case of resistance to the Tempter there is new accession of spiritual strength to the believer himself. In fighting the good fight of faith, in overcoming the Evil One, we gain new power. As the South Sea islanders imagine that the prowess and valour of the enemies they slay in battle pass over into themselves, so in truth is it with the soldiers of the Cross. The very force and strength of the temptations which he overthrows become his own. Therefore the exhortation of Ignatius, in his epistle to Polycarp, has a meaning for all time: “Stand firm as the anvil under its repeated blows; for a great combatant must not only be buffeted, but must also prevail.”

J. Hutchison, Lectures on Thessalonians, p. 105.

References: 1Th 3:2.-Preacher’s Monthly, vol. vi., p. 321. 1Th 3:5. -Clergyman’s Magazine, vol. ii., p. 55. 1Th 3:6.-J. Irons, Thursday Penny Pulpit, vol. vi., p. 197.

1Th 3:6-10

I. The Apostle now tells us that, on Timothy’s return from his mission, bearing good tidings of the Thessalonian Church, he had been comforted. The new-born joy, the tender love of his heart, lies like a gleam of light upon the very words he employs. He was comforted to learn that, amid all the darkness of their tribulation, their faith, like the night-blooming Ceres-flower, lived and spread abroad its fragrance. The good tidings which cheered his heart were also about the attitude of his friends to himself, their teacher. This he puts last; as, however precious in his own personal estimation, it is of slight importance compared to their remaining steadfast in faith and love. II. What is implied in the steadfastness of a Christian Church? (1) That individually and collectively the members of it are in the Lord-abiding in Him, both in faith and in practice. (2) That while “in the Lord” they are exposed to the danger of wavering. The language seems military. It suggests the idea of conflict. Christ’s Church, every section of it, is exposed to assault. The army of the living God is subject to having its ranks broken into. This is the aim of the Tempter, of whom the Apostle has just been speaking.

III. The Apostle’s joy rose from the contemplation of the state of others. In the highest sense, therefore, it was disinterested. It was a joy, further, which arose from the contemplation of the spiritual state of others. It was a pure joy, free from aught of earthly alloy.

IV. Believers, whatever may be their eminence in the Christian graces, have still “lacking measures of their faith.” They need to be perfected in knowledge and in practice, if they would rightly be owned as the Gospel net for the bringing in of others. They need ceaselessly to be repaired, built up, if, as the Church of Christ, the ark of all safety, they would withstand all the rude billows of the world. Thus, filling up or perfecting that which is lacking in faith on earth, Christ’s Church will at last pass into heaven, where there will be nothing that is lacking in glory.

J. Hutchison, Lectures on Thessalonians, p. 105.

Reference: 1Th 3:8.-Spurgeon, Sermons, vol. xxx., No. 1758.

1Th 3:11-13

I. We have to notice very carefully to whom this ejaculatory prayer is addressed: Now God Himself, even our Father and our Lord Jesus Christ. It is quite evident that our Lord and Saviour, the Man Christ Jesus, the ascended and glorified Redeemer, is in the Apostle’s thought viewed as standing in the same relation to human prayer as God the Father. The prayer of Paul’s heart is addressed to both. While our Lord is distinguished from the Father in personality, He is one with Him in godhead, and therefore is He rightly addressed in the language of prayer. Prayer is the voice of human weakness addressed to infinite power.

II. The circle of Christian love, the sphere of its influence, is wide as humanity itself. There is to be no limit to its diffusion. Christianity has broken down all barriers of race or of creed. The question “Who is my neighbour?” ought never to be uttered by Christian lips. Increasing and abounding in love may be regarded as the end of all Christian striving, for after all it is the possession of this grace which brings men on earth nearest to the gates of heaven. But it is represented in the present connection rather as an end than as a means. “To the end He may establish your hearts unblamable in holiness.” He would teach them that Christian love, going out towards others in blessing, comes back again laden with new blessings to the soul. The hearts of Christ’s people become in this way established. The heart in this way becomes united. Such a loving heart diffuses the fragrance of its own sweet life, the life of holiness, and is thus rewarded by being declared blameless, and that too in the sight of God.

III. Even amid the imperfections and limitations of earth and time, something of this experience is the believer’s possession. But none the less the more advanced he is in the Divine life, the more is he conscious of doubts and waverings of heart; the more does he feel himself blameworthy, the more does he mourn over his unholiness in the sight of God his Father. Hence the Apostle in the closing clause carries our thoughts forward to that

“one far-off Divine event,

To which the whole creation moves.”

Then truly and fully are Christ’s people before God, even their Father, beholding the King’s face.

J. Hutchison, Lectures on Thessalonians, p. 127.

References: 1Th 3:11-13.-Preacher’s Monthly, vol. vi., p. 257. 1Th 3:12, 1Th 3:13.-Ibid., vol. ii., p. 420. 3-E. H. Higgins, Christian World Pulpit, vol. xvi., p. 221. 1Th 4:1.-Clergyman’s Magazine, vol. iv., p. 89; Plain Sermons by Contributors to “Tracts for the Times” vol. iv., p. 9. 1Th 4:9, 1Th 4:10.-E. W. Benson, Three Sermons, p. 26.

Fuente: The Sermon Bible

III. AFFLICTIONS AND COMFORT

CHAPTER 3

1. Timotheus, Pauls messenger 1Th 3:1-5)

2. His return with good tidings and the apostles comfort and joy 1Th 3:6-10)

3. This earnest desire 1Th 3:11-13)

1Th 3:1-5

His longing for the beloved Thessalonians and his solicitude for them became so great that he could no longer forbear and he decided to be left alone in Athens and send Timotheus to Thessalonica. He knew they had great afflictions and that there was danger that they might not endure and then his labors among them would have been in vain. He therefore sent Timotheus whom he calls our brother, minister of God and our fellow laborer in the gospel of Christ. The purpose of his mission was to establish the believers still more and to bring them comfort concerning their faith. This would result, under the blessing of God, in their steadfastness. That no man should be moved by these afflictions, for yourselves know that we are appointed thereunto–it is the lot of all true believers. In fact he had forewarned them of all this when he was in their midst. For verily, when we were with you, we told you before that we should suffer tribulation, even as it came to pass, and ye knew. This was part of the apostolic message, as we learn from Act 14:22. Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God .

Tribulations had now come upon the Thessalonians and they were severely tested. He knew they were in the Lords hands, that His watchful eye was upon them and that His power was sufficient to keep them. Yet he had deep concern and anxiety for them, for he also knew Satans power. For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labor be in vain. The day of Christ, when the servant receives the reward and the saints are the crown of glorying is in his thoughts. If the tempter succeeded he would not have that crown of glorying in the presence of the Lord. (See 1Jn 2:28. And now little children, abide in Him: that when He shall appear, we [the laborers) may have confidence and not be ashamed before Him at His coming.) While Timotheus was away Paul left Athens from where he had sent him to visit Thessalonica. Paul went to Corinth ; it was there he received the good tidings from Thessalonica, and, as we state in the introduction, after Timotheus return he wrote this Epistle (Act 18:5).

1Th 3:6-10

But now when Timotheus came from you unto us, and brought good tidings of your faith and love, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you. It was good tidings Timotheus brought to Paul. They were standing fast in faith; they continued in love, nor had they forgotten Paul. Their hearts longed for him as his own soul desired to see them. In the midst of tribulations which had come upon them they were blessedly sustained.

And how all this cheered the apostle. He is comforted. Therefore, brethren, we were comforted over you in all our affliction and distress by your faith; for now we live if ye stand fast in the Lord. He had also his sorrows, his afflictions and much distress. But the good tidings from the Thessalonians refreshed his spirit and filled him with new energy. As a servant of God he is so fully identified with those for whom he labored and whom he loved that he could say, for now we live, if ye stand fast in the Lord. He feels as if he could not render sufficient thanks to God for them and for all the joy wherewith he now rejoiced, on their account before God. He also prayed night and day exceedingly that he might see their face and help them still more, so that which was lacking in their faith might be perfected. Then, knowing himself dependent upon God and the Lord Jesus Christ, He looks to direct his way to them.

What a bond is the bond of the Spirit! How selfishness is forgotten, and disappears in the joy of such affections! The apostle, animated by this affection, which increased instead of growing weary by its exercise, and by the satisfaction it received in the happiness of others, desires so much the more, from the Thessalonians being thus sustained, to see them again; not now for the purpose of strengthening them, but to build upon that which was already so established, and to complete their spiritual instruction by imparting that which was yet lacking to their faith. But he is a laborer and not a master (God makes us feel this), and he depends entirely on God for his work, and for the edification of others. In fact years passed away before he saw the Thessalonians again. He remained a long time at Corinth, where the Lord had much people; he revisited Jerusalem, then all Asia Minor where he had labored earlier; thence he went to Ephesus, where he abode nearly three years; and after that he saw the Thessalonians again, when he left that city to go to Corinth, taking his journey by the way of Macedonia (J.N. Darby).

1Th 3:11-13

We must not overlook the testimony to the deity of our Lord of the eleventh verse. Now God and our Father Himself, and our Lord Jesus Christ, direct our way to you! The verb direct in the Greek is in the singular. God the Father and the Lord Jesus Christ are in the thought of the apostle one, though, personally, clearly distinguished. It is a striking proof of the unity of the Father and Son.

He prayed the Lord make you to increase and abound in love, one toward another and toward all, even as we also towards you. Love is the bond of perfectness and as such the true means of holiness in order to establish your hearts unblamable in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints. This is the third time the coming of our Lord is mentioned by Paul in this Epistle. First he spoke of waiting for His Son from heaven as the characteristic of a true believer (1Th 1:9-10); then we read of the gatherings of the saints in the presence of the Lord, the time of glory and joy, when the faithful servant will receive the reward (1Th 2:19-20), and now another phase is added. The Lord is coming with all His saints; it is now not the coming for His saints, but with them, in the day of His manifestation as well as the manifestation of all the saints with Him. It is the same of which we read in Col 3:4, When Christ is manifested who is our life then shall ye also be manifested with Him in glory. He also speaks of this in his second Epistle: When He shall come to be glorified in His saints and wondered at in all that have believed (for our testimony unto you has been believed) in that day (2Th 1:10). In view of this coming manifestation in glory the Holy Spirit urges a walk in practical holiness, so as to be unblamable in holiness before our God and Father. It is an incentive to holy living.

In reading this passage one cannot but observe the immediate and living way in which the Lords coming is linked with daily practical life, so that the perfect light of that day is thrown upon the hourly path of the present time. By the exercise of love they were to be established in holiness before God at the coming of Christ. From one day to another, that day was looked for as the consummation and the only term they contemplated to the ordinary life of each day here below. How this brought the soul into the presence of God! Moreover, they lived in a known relationship with God which gave room for this confidence. He was their Father; He is ours. The relationship of the saints to Jesus was equally known. The saints were His saints. They were all to come with Him. They were associated with His glory. There is nothing equivocal in the expression. Jesus, the Lord, coming with all His saints, allows us to think of no other event than His return in glory. Then also will He be glorified in His saints, who will already have rejoined Him to be for ever with Him. It will be the day of their manifestation as of His.

Fuente: Gaebelein’s Annotated Bible (Commentary)

when: 1Th 3:5, 1Th 2:17, Jer 20:9, Jer 44:22, 2Co 2:13, 2Co 11:29, 2Co 11:30

we thought: Act 17:15

Reciprocal: 2Ti 1:4 – desiring

Fuente: The Treasury of Scripture Knowledge

BUT IF PAUL had been hindered from coming personally-very likely by the violence of the persecution raised against him by Satan-he had sent Timothy to comfort and encourage them. Here again, in opening chapter 3, we see in Paul the marks of a true father in Christ. He was at Athens, a peculiarly hard and difficult city, a place where more urgently than in most he felt the need of the support and encouragement afforded by like-minded fellow-labourers, yet would he sacrifice himself and be left alone in order that Timothy might shepherd the souls of these young believers, and establish them just when Satan was aiming at their overthrow by means of afflictions. The trial of their faith had not come as a surprise for he had forewarned them about it, even though his stay amongst them had been so short

From this let us learn that it is not right nor wise to hide from the youngest convert that tribulation from the world is the normal lot of the Christian while on earth. There are abundant joys in Christianity, but not of a worldly order. In the world we are to have tribulation, so let us not misrepresent the case, thinking thereby to get more converts. Let the truth be faced and we shall thereby not lose one true convert, though plenty of make-believe ones may be checked-to their own good and our good also. As to tribulation, we all of us have to say in our turn, it came to pass, and ye know.

In raising persecution against believers Satan is always aiming at their faith. He would weaken it and destroy it if possible. Notice how, as a consequence, faith is emphasized by Paul in this passage. He sent Timothy to comfort concerning your faith. He sent to know your faith. Timothy returned and brought good tidings of your faith, and as a consequence he was comforted by your faith. Faith is the eye of the soul. It gives spiritual vision. Paul knew that, as long as the unseen things of faith were real to them, the persecution would only produce spiritual enrichment and invigoration, just as a cold douche which would be hurtful to an invalid is invigorating to a man in full health. Faith is a vital link between the soul and God and if it be weakened, everything about the believer is weakened. Satan knows this right well.

When faith is maintained in the hearts of believers they stand fast in the Lord, and this was a great joy to the apostle. It comforted him in all his afflictions. So deeply did he feel about the Thessalonians, exposed as they were to such trials so soon after their conversion, that until he knew how they had been sustained in them he was like a man at the point of death. The good news he got through Timothy brought him back to life. This is the figure he uses when he says, Now we live, if ye stand fast in the Lord.

Though faith was so brightly maintained in these Christians, yet there was need that it be perfected, as verse 1Th 3:10 shows. Something was lacking as to it in this sense-that as yet they were unacquainted with the whole circle of truth that had been revealed. What they did see by faith, they saw very clearly; but they did not as yet see all there was to see. The apostle earnestly longed to meet them again and bring before them those parts of Gods truth which as yet they knew not. In this Epistle he reveals to them something of which as yet they were in ignorance, as we shall see when considering 1Th 4:1-18.

While as yet he was hindered, his desire was that they should increase and abound in love one toward another. God alone is the Object of faith. He is also the Object of love, but love to Him can best be practically expressed by love to those born of Him, as we are reminded in Johns Epistle. Moreover the Christian should be an overflowing fountain of love toward all men. The Thessalonians were this, and it explains how they became such effectual advertisements of the gospel, as we saw when considering 1Th 1:1-10. Only they were to increase more and more.

Thus would they be established unblameable in holiness in view of the coming of the Lord. Holiness and love are evidently closely connected. As love is operative in our hearts towards God and his people, so we hate what He hates and are preserved unblameable before Him. The grand goal before us is the coming of the Lord Jesus with all His saints. Mark that preposition with. When He comes in His glory we are to be with Him. How we reach His presence above, so as to come forth from heaven in His company when He appears, is not yet plainly indicated in the Epistle; but this verse alone should have assured the Thessalonians, and should assure us, that when He comes not one will be missing. It will be with ALL His saints.

Fuente: F. B. Hole’s Old and New Testaments Commentary

1Th 3:1. Left at Athens alone. This means the time when Paul had Timothy sent from him to go and visit the Thessalonians and inquire after their condition. Act 17:15 states that the brethren who conducted Paul from Thessalonica to Athens. were to re-turn with a command for Silas and Timotheus (Timothy) to come immediately to him. However, when the apostle went to Corinth. both Silas and Timotheus joined him, coming from Macedonia (Act 18:5). This indicates that only Timotheus really went to Athens, the reason for which is not stated.

Fuente: Combined Bible Commentary

1Th 3:1. Wherefore. Because of our vehement but thwarted desire to see you.

When we could no longer forbear. When the longing to see or at least to hear of you became uncontrollable.

To be left behind at Athena alone. The natural interpretation of these and the following words is that Timothy was sent from Athens. In the narrative given in the 17th and 18th chapters of Acts, however, no mention is made of Timothys arrival at Athens, and it might be inferred from chap. Act 18:5 that he first overtook Paul at Corinth. But that narrative does inform us that Paul gave directions that Timothy should come to him with all steed, and also that Paul waited for him at Athens, The obvious inference is that Timothy did overtake Paul while yet in Athens, and was immediately sent back to Thessalonica, the apostles desire to hear of his friends there being stronger even than his desire for Timothys company. Silas apparently was also despatched on some similar mission, and the two overtook Paul a second time at Corinth, as related in Act 18:5 and 1Th 3:6. It is just possible that Paul may have countermanded his first order that Silas and Timothy should follow him with all convenient speed, and may thus have turned them back to Macedonia before they reached Athens. But this supposition does not so well agree with the words left behind and sent; and the other arrangement, proposed above, seems unobjectionable.

Fuente: A Popular Commentary on the New Testament

At the latter end of the foregoing chapter, St. Paul acquainted the Thessalonians with his desires and intentions to come once and again unto them, but was always providentially hindered. Now here he gives them to understand, that such was the fervour of his affection towards them, that although he could not come, yet he could not forbear to send to them, though he left himself alone, preferring their necessity before his own conveniency: When we could no longer forbear; that is, “When I could no longer satisfy myself without knowing your state and condition, I chose, though with much inconveniency to myself, rather to be left at Athens alone, in the midst of my afflictions and tribulations, than that you should be longer destitute of one to supply my absence, in order to your confirmation and comfort.” See here a special instance of ministerial love and affection in St. Paul, preferring the church’s good before his own comfort, and postponing his own conveniency to their necessity; though Timothy’s company was very desireable, very necessary and useful for him, yet, he denies himself to serve them; We thought it good to be left at Athens alone.

Observe, 2. The person sent by him, Timothy, with his deserved character and commendation, a brother, that is, a Christian, a believer, a brother in Christ; a minister of God, that is a preacher of the gospel; his fellow-labourer, or one that joined heart and hand with him in the preaching of the gospel from place to place. See here, a special instance of St. Paul’s apostolical care for the churches of Christ, when he could not visit them in person, he sends to them, not any one he could come at, but the fittest he could get, one who was most likely, through God’s assistance and blessing, to carry on the work he was sent about: I sent you Timotheus my brother.

Observe, 3. The great end for which he was sent unto them; it was to confirm them, and to comfort them; to confirm them in the faith of Christ, and to comfort them under all their sufferings for the sake of Christ. The strongest faith needs confirmation and establishment; and it is the minister’s duty, in trying times especially, to guard his people’s faith upon the stability whereof their strength and safety doth depend.

Fuente: Expository Notes with Practical Observations on the New Testament

Paul’s Concern for Their Faith

Because he had been forced to leave Thessalonica and prevented from returning, he reached a point where his concern for the church made him decide to be left in Athens alone. Kelcy says the original for “to be left” is sometimes used to describe a loved one who has left in death. Paul would have keenly felt loneliness in a city filled with idolatry, as Athens was, so sending Timothy away was like saying goodbye to a loved one who had died ( 1Th 3:1 ).

That sense of being alone, coupled with the descriptive terms he went on to use, help us see just how great a help Timothy was to the apostle. Timothy was a brother in God’s family and a servant of, or some manuscripts say with, God. It is only in the gospel that anyone can work for or with the Father. Timothy’s assignment in Thessalonica was to stabilize the brethren and encourage them in their faith. Young ones always need special attention to encourage proper growth.

Even a dog which will bite might wag his tail and cause us to drop our guard, believing he is friendly. The words “should be shaken” describe just such an occasion. Surrounded by persecutors, a Christian might have been deceived by a false teacher who appeared friendly. Paul sent Timothy to avoid such drawing away and warned them that the lot of all Christians is to suffer ( 1Th 3:2-3 ; Joh 15:19 ; Act 14:22 ; 2Ti 3:12 ).

Paul and his companions had repeatedly warned the brethren, when they were in Thessalonica, that suffering would come. As he wrote this letter to them, the persecution had come and they should not have been surprised. Neither did the apostle want them to allow some to make them believe suffering proved their religion empty or false. It is obvious Paul was concerned that they might “fall from grace” and, therefore, could not wait any longer to hear whether they had remained firm in the faith. Paul knew how the tempter had prevented him from coming to them and was concerned lest Satan would lead them away from the faith. Paul did not want his work among them to come to nought ( 1Th 3:4-5 ; Php 2:12-16 ).

Fuente: Gary Hampton Commentary on Selected Books

1Th 3:1. When we could no longer forbear Or bear, rather, namely, our anxiety on your account. The word , here used, literally signifies bearing or carrying, but never forbearing. Some such word as anxiety is necessary to be supplied, because it appears from the following verse, that the apostle was at this time under great concern lest the Thessalonians should have been moved from the faith of the gospel, either by the false arguments of the unbelievers, or by the persecutions which they suffered. We thought it good to be left at Athens alone Although there we had peculiar need of the support and comfort of having with us an approved companion and friend. Some infer, from this manner of speaking, that Silas was absent from Paul while he was at Athens. And Macknight supposes, that though Timothy and Silas were both ordered to follow him from Berea to Athens, (Act 17:15,) only Timothy came to him there. See Act 18:1; Act 18:5. If this opinion be correct, when Timothy left Athens, the apostle remained in that city alone, which was a very trying circumstance, as he expected great opposition from the Athenian philosophers. Some, however, infer, from the apostles speaking in the plural number, We thought, &c., that Silas must have been with him. And sent Timotheus, our fellow-labourer in the gospel As Timothy is said (Act 17:14) to have remained with Silas in Berea, after Pauls departure, it is probable he had been with the apostle at Thessalonica, and had assisted him in his work of preaching the gospel there; to establish you In the new faith you have embraced; and to comfort you Under your suffering. That no man That none of you, who have believed; should be moved Or shaken, as means; should be discouraged, and made to fall off from his adherence to the Christian profession and hope, by these afflictions Which either you or we are exposed to. For you know that we are appointed thereto Our Lord expressly forewarned his apostles that they were to be persecuted, and that even to death; and that whoever killed them would think he did God service. Moreover, when he called Paul to the apostleship, he showed him how great things he must suffer for his names sake, Act 9:16. All the apostles, therefore, and Paul more especially, expected to be persecuted. But here it is signified, that not only the apostles, evangelists, and other ministers of the word, were exposed to persecution, but that all who embraced the Christian faith were to expect to meet with the same treatment from the unbelievers, whether heathen or Jews; yea, that, as the original expression, , implies, that they were appointed to it, or rather laid, in every respect, in a fit posture for it, and that by the very design and contrivance of God himself, for the trial and increase of their faith and other graces. For, one principal part of the scheme of God, in establishing the Christian Church, was to raise a society of men who should glorify his name, and illustrate the force of true religion by enduring the greatest extremities in its defence with fortitude and cheerfulness. He gives great riches to the world, but stores up his treasures of wholesome afflictions for his children. For when we were with you We did not flatter you with any vain hopes of an easy and pleasurable life, but plainly and candidly told you, before you embraced the gospel which we preach, and united yourselves to the Christian community, by submitting to the ordinance of baptism, that we should suffer tribulation And indeed what else could be expected by any that consider the nature of the religion to which we are endeavouring to make converts, compared with the tempers, prejudices, and interests of mankind. Because the apostle knew that the enemies of the gospel would infer, from his not delivering himself from persecution by miracles, that he did not possess the miraculous powers to which he pretended, he took care to let his disciples know, in every place, that he was ordered by his Master to suffer for the gospel, and that his suffering for it was as necessary a part of the proof of its divine original as his working miracles.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Wherefore when we [by this plural Paul means himself only] could no longer forbear, we thought it good to be left behind at Athens alone;

Fuente: McGarvey and Pendleton Commentaries (New Testament)

1 Thessalonians Chapter 3

Now this forced removal of the apostle as the chief labourer, without weakening the bond between him and the disciples, formed other links which would consolidate and strengthen the assembly, knitting it together by that which every joint supplied. This is connected (all things are but the instruments of the power and wisdom of God) with the circumstances of which the Acts of the Apostles give us the principal details.

After the persecutions excited by the Jews the apostle made a short stay at Thessalonica, and was then obliged to leave that city and go to Berea. Even there the Jews of Thessalonica followed him, and influenced those of Berea, so that the Berean brethren had to provide for his safety. The person to whom they committed him brought him to Athens; Silas and Timotheus remained at Berea for the moment, but soon at his command rejoined him at Athens. Meantime a violent persecution raged against the Christians at Thessalonica, a city of importance, in which, as it appears, the Jews had already exercised a considerable measure of influence over the heathen population-an influence that was undermined by the progress of Christianity, which the Jews in their blindness rejected.

The apostle, learning this state of things from Silas and Timotheus, was concerned at the danger his new converts ran in being shaken in faith by the difficulties that beset their path while they were still young in the faith. His affection would not allow him to rest without putting himself in communication with them, and already from Athens he had sent Timotheus to in quire into their condition, and to establish their hearts by reminding them that while yet with them he had told them these things would happen. During his absence Paul left Athens and went to Corinth, where Timotheus again comforted him by the good tidings he brought from Thessalonica, and the apostle resumed his labors at Corinth with renewed energy and courage. (See Act 18:5)

On the arrival of Timotheus Paul wrote this letter. Timotheus had informed him of the good state of the Thessalonian Christians-that they held fast the faith, that they greatly desired to see the apostle, and that they walked together in love. In the midst of his sorrows, and of the opposition of men-in a word, of the afflictions of the gospel-the apostles spirit is refreshed by these tidings. He is himself strengthened, for if the faith of the labourer is the means of blessing to souls, and in general the measure of the outward character of the work, the faith of the Christians who are the fruit of his labors, and who correspond to it is in return a source of strength and encouragement to the labourer; even as their prayers are a great means of blessing to him.

Love finds in their spiritual welfare both its food and its joy; faith, that which sustains and strengthens it. The word of God is felt in it. I live, says the apostle, if ye stand fast in the Lord. What thanks, he adds, can we render to God for you, for all the joy wherewith we rejoice for your sakes before God? Beautiful and affecting picture of the effect of the operation of the Spirit of God, delivering souls from the corruption of the world, and producing the purest affections, the greatest self-renunciation for the sake of others, the greatest joy in their happiness-divine joy, realised before God Himself, and the value of which was appreciated in His presence by the spiritual heart that abode in it, the heart which, on the part of that God of love, had been the means of its existence.

What a bond is the bond of the Spirit! How selfishness is forgotten, and disappears in the joy of such affections! The apostle, animated by this affection, which increased instead of growing weary by its exercise, and by the satisfaction it received in the happiness of others, desires so much the more, from the Thessalonians being thus sustained, to see them again; not now for the purpose of strengthening them, but to build upon that which was already so established, and to complete their spiritual instruction by imparting that which was yet lacking to their faith. But he is, and he ought to be, a labourer and not a master (God makes us feel this), and he depends entirely on God for his work, and for the edification of others. In fact years passed away before he saw the Thessalonians again. He remained a long time at Corinth, where the Lord had much people; he re-visited Jerusalem, then all Asia Minor where he had laboured earlier; thence he went to Ephesus, where he abode nearly three years; and after that he saw the Thessalonians again, when he left that city to go to Corinth, taking his journey by the way of Macedonia, in order not to visit Corinth before the restoration of the Christians there to order.

God himself -it is thus that the apostles desire and his submission to the will of God expresses itself -God himself direct our way unto you. His desire is not vague. He refers to God as to his Father, the source of all these holy affections, Him who holds the place of Father to us, and orders all things with a view to the good of His children, according to that perfect wisdom which embraces all things and all His children at once. Our God and Father himself, the apostle says. But there is another consideration-not, assuredly, in opposition to this, for God is one, but which has another and less individual character: and he adds-And our Lord Jesus Christ. Christ is Son over Gods house, and besides joy and blessing and individual affection, there was the progress, the welfare, and the development of the whole assembly to be considered. These two parts of Christianity act assuredly upon each other.

Where the operation of the Spirit is full and unhindered, the well-being of the assembly and the individual affections are in harmony. If anything is lacking in the one, God uses the failure itself to act powerfully on the other. If the assembly as a whole is weak, individual faith is exercised in a special manner, and more immediately upon God Himself. There are no Elijahs and Elishas in the reign of Solomon. On the other hand the watchful care of the assembly by those divinely engaged in it is the true energy of its spiritual organization, strengthens the life, and re-awakens the spiritual affections of its slumbering members. But the two things are different. Therefore the apostle adds to our God and Father, and our Lord Jesus Christ, who, as we have said according to Heb 3:1-19, is a Son over His house. It is a blessing that our path depends on the love of a Father, who is God Himself, acting-according to the tender affections expressed by that name; and, as to the well-being of the assembly, that it depends on the government of a Lord like Jesus, who loves it with a perfect love: and who, although He took such a place, is the God who created all things, the Man who has all power in heaven and on earth, to whom Christians are the objects of incessant and faithful care-care which He expends in order to bring the assembly finally unto Himself in glory according to the counsels of God. [4] Such then was the apostles first wish, and such were they with regard to whom he formed it, Meanwhile he must leave his beloved Thessalonians to the immediate care of the Lord on whom he depended (compare Act 20:32 Act 20:32) To that his heart turns May God direct my way to come to you. And the Lord make you to increase and abound in love one toward another and toward all. And his heart could present its affection for them, as the pattern of that which they ought to feel for others. This power of love maintains the heart in the presence of God and makes it find its joy in the light of His presence and earnestly desire that all saints may be in His presence, their hearts fitted for it and there. For God is love, and the exercise of love in the Christians heart (fruit of the presence and the operation of the Spirit) is in fact the effect of the presence of God; and at the same time it makes us feel His presence, so that it keeps us before Him and maintains sensible communion in the heart. Love may suffer and thereby prove its strength, but we are speaking of the spontaneous exercise of love towards the objects which God presents to it.

Now, being thus the development of the divine nature in us, and the sustainment of our hearts in communion with God Himself, love is the bond of perfectness, the true means of holiness, when it is real. The heart is kept, far away from the flesh and its thoughts, in the pure light of the presence of God which the soul thus enjoys. For this reason the apostle prays, while waiting to give them more light, that the Lord would increase love in them in order to establish their hearts unblamable in holiness before God even our Father in the presence of our Lord Jesus Christ with all His saints. Here we find again the two great principles of which I spoke at the end of chapter 1: God in the perfection of His nature; and the Lord Jesus in the intimacy of His connection with us-God however as Father, and Jesus as Lord. We are before God, and Jesus comes with His saints. He has brought them to perfection: they are with Him and thus before God known in the relationship of Father.

Observe also that everything refers to this hope: it was an actual and present expectation. If they were converted it was to serve God and to wait for His Son from heaven. Everything related to that wondrous moment when He should come. That which holiness was would be demonstrated when they should be before God, and the saints would be with their Head; moreover manifested with Him in glory, even as then they should also fully enjoy the fruit of their labour, and the reward of love in the joy of all those whom they had loved.[5] The scene which would be the consummation of the work is presented here in all its moral bearing. We are before God, in His presence, where holiness is demonstrated in its true character; we are there for perfect communion with God in the light, where the connection of holiness with His nature and with the manifestation of Himself is apparent; even as this manifestation is in connection with the development of a nature in us, which by grace sets us in relationship with Him.

Unblamable, he says, in holiness, and in holiness before God. He is light. What immense joy, what power, through grace, in this thought, for the time present, to keep ourselves manifested before Him! But only love, known in Him, can do this.

But also we add Our Father. It is a known and real relationship, which has its own peculiar character, a relationship of love. It is not a thing to be acquired, and holiness is not the means of acquiring it. Holiness is the character of our relationship with God, inasmuch as we have received His nature as His children, and it is the revelation of the perfection of that nature in Him in love. Love itself has given us that nature, and has placed us in that relationship; practical holiness is its exercise in communion with God, having fellowship with Him in His presence according to the love which we thus know, that is, God Himself as He has revealed Himself towards us.

But the heart is not alone: there is companionship in this joy and in this perfection; and above all it is with Jesus Himself. He will come, He will be present, and not only He who is the Head, but all the saints with Him will be there also. It will be the accomplishment of the ways of God respecting those whom He had given to Jesus. We shall see Him in His glory, the glory which He has taken in connection with His coming for us. We shall see all the saints in whom He will be admired, and see them in the perfection which our hearts desire for them now.

Observe also that love makes us rise above the difficulties, the persecutions, the fears, which the enemy seeks to produce. Occupied with God, happy in Him, this weight of affliction is not felt. The strength of God is in the heart; the walk is sensibly connected with the eternal happiness possessed with Him, and the affliction is felt to be but light and for a moment. Nor this only; we suffer for Christs sake: it is joy with Him, it is intimacy of communion, if we know how to appreciate it, and all is invested with the glory and salvation that are found at the end-at the coming of our Lord Jesus Christ with all his saints.

In reading this passage one cannot but observe the immediate and living way in which the Lords coming is linked with daily practical life, so that the perfect light of that day is thrown upon the hourly path of the present time. By the exercise of love they were to be established in holiness before God at the coming of Christ. From one day to another, that day was looked for as the consummation and the only term they contemplated to the ordinary life of each day here below. How this brought the soul into the presence of God! Moreover, as I havealready in part observed, they lived in a known relationship with God which gave room for this confidence. He was their Father; He is ours. The relationship of the saints to Jesus was equally known. The saints were his saints. They were all to come with Him. They were associated with His glory. There is nothing equivocal in the expression. Jesus, the Lord, coming with all His saints, allows us to think of no other event than His return in glory. Then also will He be glorified in His saints, who will already have rejoined Him to be for ever with Him. It will be the day of their manifestation as of His.

Fuente: John Darby’s Synopsis of the New Testament

1-4. Paul at Athens found a hard crowd; i.e., the great philosophers of the earth, so fortified by human learning that he could not move them to repentance. No wonder he reduced his evangelistic force, sending Timothy and Silas back to help the Thessalonians, lest they be shaken by the bitter persecution everywhere confronting them.

Fuente: William Godbey’s Commentary on the New Testament

1Th 3:1-2. Wherefore, when we could no longer forbear, seeing you were so oppressed with persecutions, we sent Timothy, and preferred being left agone without a fellow-labourer at Athens. Here was love, paternal love to the saints at Thessalonica. To be left alone in so great a work, and in so learned and celebrated a city as Athens, exposed to contempt and laughter in the schools, the malice of the jews, and the ravings of the populace, not to name the heathen priests, was a sacrifice like parting with a right hand, in losing Timothy. Paul would rather suffer the privation of a brother so dear, and ever faithful in the work of the Lord, than that the Thessalonians should think that he had forgotten them in the day of trouble.

1Th 3:6-9. But now when Timotheous came from you to us, and brought us good tidings of your faith and love, our souls were drawn out in thanksgiving to God, who has kept you in the evil day, the day of which we fully apprised you; for it is the pleasure of the Lord that we should suffer for his sake. He immolates in martyrdom the choicest rams of his flock, that the dark and misguided crowds in the amphitheatres may see the glory and power of our religion, alike invincible by the smiles and frowns of men. Thus, brethren, we live, if you live; we rejoice, if you rejoice. You are as our own bowels, to live and to die in the Lord.

1Th 3:10; 1Th 3:13. Night and day praying exceedingly that we might see your face. Amid the cloud of excellencies in St. Paul, there are two which are very conspicuous. The one, to see multitudes converted; and the other, to take daily care of all the churches. He was equally a praying man, and a vigilant man; for his soul was in the work of the Lord. He grieved not at any sufferings, if the end might be answered in their victory in so great a fight with wicked and unreasonable men; and as he could not go, he prayed the Lord to supply all defects of his absence, and hasten the hour when he might again comfort his suffering children, some of whom, as is allowed, having suffered martyrdom in the contest.

He prays that their hearts might be established in love one towards another, and towards all men, for revenge would only double the evils, and that their upright and unblamable conduct might conciliate the good opinion of the public, and convince them that heaven, and righteousness, and truth dwell in the church of God.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

1Th 3:1-13. The Mission of Timothy to Thessalonica.Pauls distress and anxiety with regard to the fate of the Church led him to send Timothy upon a mission of inquiry. He describes the effect produced upon him by Timothys reassuring report.

1Th 3:2. sent Timothy: in *Act 17:14 f; Act 18:5, Silas and Timothy left Paul at Bera on the sea-coast and did not rejoin him till after his arrival at Corinth. It is possible, however, that Timothy followed him to Athens and was subsequently despatched to Thessalonica.to establish: the object of Timothys mission was: (a) to consolidate the Church, (b) to comfort the Christians in the face of persecution.

1Th 3:3. we were appointed: i.e. to tribulation (cf. Act 14:22).

1Th 3:5. the tempter: Satan.

1Th 3:7. in all our distress refers to the difficulties and disappointments connected with the European mission (cf. 1Co 2:3).

1Th 3:8. now we live: the reassuring tidings brought new life to Paul. We learn from Acts 18 and 1Co 2:3 that he had arrived at Corinth in a very depressed condition, but the return of Timothy restored his flagging courage and made him throw himself into his work with new zest.

1Th 3:11-13. Pauls prayer for the Thessalonians contains three petitions: (a) that the apostle may be enabled to return, (b) that the Thessalonians themselves may be established in holiness, (c) that the Church may increase and abound.

1Th 3:11. Note the linking of the Lord Jesus with God in this verse (pp. 807f.).

1Th 3:12. increase and abound: Thessalonica is described as a model Church in 1Th 1:7, yet there are further possibilities before it, and Paul gives it, as a motto for the future, the injunction increase and abound; cf. also 1Th 4:1 and 1Th 4:10.

1Th 3:13. with all his saints: at the Parousia Christ is to be accompanied by all His saints, i.e. those who have fallen asleep in Christ (cf. 1Th 4:14).

Fuente: Peake’s Commentary on the Bible

Paul had been driven by persecution from Thessalonica, then from Berea to Athens. Alone at Athens for a time (Act 17:1-34), he sent word for Silas and Timothy to come to him with all speed (17:15). Evidently Timothy at least had done so. As to Silas, it does not seem clear. But Paul sent Timothy then from Athens to Thessalonica, though unable to go himself and no doubt loathe to be without the help of Timothy. Later both Silas and Timothy rejoined Paul at Corinth (Act 18:5), but as to the movements of Silas in the meanwhile it seems Scripture gives no indication.

As to verse 2 it appears that a more correct translation is “Timotheus, our brother, and fellow-worker under God in the gospel of Christ.” Paul manifestly had confidence in the faithfulness of Timothy in caring for the state of their souls and was specially concerned that the persecutions endured by the saints at Thessalonica should not tend to discourage them. His work was first to establish them, that is, of course, to provide the ministry of the Word that is a basis for firm solid stability in standing for God, then to comfort or encourage them. Establishing is, of course, more connected with teaching, while encouraging is rather shepherding, or pastoral work. How good if both are seen together.

If we should be too distressed or shaken by afflictions, is it not well to remember “that we are appointed thereunto?” Itseems this reminder is constantly needed by saints of God, and the apostle reminds them that when with them they had made it clear beforehand that they would suffer tribulation. So it turned out, as they were witnesses themselves. Yet we can too easily forget the preciousness of the privilege of suffering for the Lord’s sake. Human nature will look for an escape from this, so that Paul’s sending Timothy so soon after their visit is easily understandable.

Paul was not ignorant of Satan’s devices, and his great concern for the preservation of the Thessalonians could be satisfied with nothing less than knowing their state. Satan has many means of turning young souls aside with temptations that make a strong appeal, and the apostle was most concerned that his labors should not prove in vain so far as the Thessalonians were concerned. But the return of Timothy brought the good news of their continued faith and love, as well as longing for the sight of the Lord’s servants. Notice again this triplet of blessing: faith, love and hope. This news to the apostle was a great reward of comfort in view of his continued affliction and distress, a testimony of its being worthwhile. But it is by their faith he is comforted, that sweet principle that looks above and beyond all present things to the living God. For the apostle life was worth living when his converts stood fast in the Lord. How trying indeed to the soul of the servant if it is otherwise! The apostle knew something of this too, especially in his later years when all in Asia forsook him (2Ti 1:15), and in fact as regards the Galatians, of whom he stood in serious doubt, after having bestowed much labor upon them (Gal 4:19-20). We may, of course, hope that in the latter case his epistle was used for their recovery.

Verses 9-10. The profound thanksgiving on the part of the Lord’s servants for the sake of the Thessalonians is surely a lesson of great value to us. Nor was it only thanksgiving, but a precious joy as before God that filled their hearts to such an extent that they prayed “exceedingly” for the privilege of again seeing the faces of these beloved converts, coupled with the desire to minister that which would supply anything that might be lacking in their faith. They sought no less than fullness of blessing for these precious souls.

Verse I1 is more correctly translated, “But our God and Father Himself and our Lord Jesus direct our way to you” (Numerical Bible). There is no reason for the official title “Christ” to be added in an affectionate desire such as this. Yet this hope is evidently deferred for over four years, for we do not read of Paul’s return to Macedonia until in Act 19:21 he purposed to pass through there, a desire accomplished in Act 20:1-2. This is considered to be the spring of 57 A.D. So that their prayers were answered, but no doubt not as soon as they had hoped for. These are very real considerations for our own souls.

But we may well echo on our own behalf the prayer of verse 12, for the increasing and abounding of love toward the saints of God and toward all men. How easily we lose sight of this most vital and primary character of Christianity, so that love wanes rather than increases. If growth in knowledge decreases love, there is something badly lacking in such knowledge. If it is truly the knowledge of the Lord Jesus it will increase love. Paul and his companions were a living example of this in their abundant love toward the Thessalonians.

But this prayer had in view the end that their hearts might be established unblamable in holiness at the coming of the Lord Jesus. The end of all mere social gospels is more comfortable circumstances on earth, but the apostle looks for holiness completely without blame at the coming of the Lord. The believer’s present character, therefore, is to be formed by this pure anticipation. However, let us observe here that it is His coming “with all His saints,” that is, when manifested in glory at the end of the tribulation period. Certainly the Church will have been taken to heaven before this, or they could not come with Him. But it is not the rapture of which he speaks here. Rather, it is the day when all creation shall be witness to the unblamable holiness of saints who have on earth “suffered with Christ,” despised, blamed, rejected. What a difference then! But such training now is in view of so incomparable an end.

Fuente: Grant’s Commentary on the Bible

Verse 1

To be left at Athens. It would seem from 1 Thessalonians 3:1-8, that Timothy came to Paul at Athens, as Paul had directed, (Acts 17:15,) and that Paul sent him back from that city to Thessalonica for the purposes mentioned in 1 Thessalonians 3:2 of this chapter. His returning to Paul again, as mentioned in 1 Thessalonians 3:6, was probably at Corinth, as stated Acts 18:5.

Fuente: Abbott’s Illustrated New Testament

Timothy’s visit 3:1-5

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Paul returned to the report of his plans (1Th 2:17-18). He explained that by the time he, Silas, and Timothy had reached Athens they felt they could not stay away from their young converts in Thessalonica any longer. They decided that Timothy should return. Silas evidently went back to Philippi and or Berea (Act 18:5). Paul may have described Timothy as he did here to give this young brother more stature in the eyes of the Thessalonians. Timothy’s mission was to strengthen and encourage the new Christians in their faith so the persecution they were experiencing would not discourage them excessively.

Paul may have chosen to send Timothy rather than to return personally for any number of reasons. Timothy was the junior member of the missionary team, and Paul and Silvanus were the senior members. Timothy had a Greek father and probably looked somewhat Greek. He would, therefore, have attracted no special interest in a Greek city whereas Paul was immediately recognizable as a Jew (cf. Act 16:20). [Note: Bruce, p. 64.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

20

Chapter 7

ABSENCE AND LONGING

1Th 2:17-20; 1Th 3:1-5 (R.V.)

THE Apostle has said all that he means to say of the opposition of the Jews to the gospel, and in the verses before us turns to his own relations to the Thessalonians. He had been compelled to leave their city against his will; they themselves had escorted him by night to Beroea. He cannot find words strong enough to describe the pain of separation. It was a bereavement, although he hoped it would only last for a short time. His heart was with them as truly as if he were still bodily present in Thessalonica. His strongest desire was to look upon their faces once more.

Here we ought to notice again the power of the gospel to create new relations and the corresponding affections. A few months before Paul had not known a single soul in Thessalonica; if he had been only a travelling tent maker he might have stayed there as long as he did, and then moved on with as little emotion as troubles a modern gipsy when he shifts his camp; but coming as a Christian evangelist, he finds or rather makes brothers, and feels his enforced parting from them like a bereavement. Months after, his heart is sore for those whom he has left behind. This is one of the ways in which the gospel enriches life; hearts that would otherwise be empty and isolated are brought by it into living contact with a great circle whose nature and needs are like their own; and capacities, that would otherwise have been unsuspected, have free course for development. No one knows what is in him; and, in particular, no one knows of what love, of what expansion of heart he is capable, till Christ has made real to him those relations to others by which his duties are determined, and all his powers of thought and feeling called forth. Only the Christian man can ever tell what it is to love with all his heart and soul and strength and mind.

Such an experience as shines through the words of the Apostle in this passage furnishes the key to one of the best known but least understood words of our Saviour. “Verily I say unto you,” said Jesus to the twelve, “there is no man that hath left house, or wife, or brethren, or parents, or children, for the Kingdom of Gods sake, who shall not receive manifold more in this time, and in the world to come eternal life.” These words might almost stand for a description of Paul. He had given up everything for Christs sake. He had no home, no wife, no child; as far as we can see, no brother or friend among all his old acquaintances. Yet we may be sure that not one of those who were most richly blessed with all these natural relations and natural affections knew better than he what love is. No father ever loved his children more tenderly, fervently, austerely, and unchangeably than Paul loved those whom he had begotten in the gospel. No father was ever rewarded with affection more genuine, obedience more loyal, than many of his converts rendered to him. Even in the trials of love, which search it, and strain it, and bring out its virtues to perfection-in misunderstandings, ingratitude, wilfulness, suspicion-he had an experience with blessings of its own in which he surpassed them all. If love is the true wealth and blessedness of our life, surely none was richer or more blessed than this man, who had given up for Christs sake all those relations and connections through which love naturally comes. Christ had fulfilled to him the promise just quoted; He had given him a hundredfold in this life, houses and brothers and sisters and mothers and children. It would have been nothing but loss to cling to the natural affections and decline the lonely apostolic career.

There is something wonderfully vivid in the idea which Paul gives of his love for the Thessalonians. His mind is full of them; he imagines all the circumstances of trial and danger in which they may be placed; if he could only be with them at need! He seems to follow them as a woman follows with her thoughts the son who has gone alone to a distant town; she remembers him when he goes out in the morning, pities him if there are any circumstances of hardship in his work, pictures him busy in shop or office or street, looks at the clock when he ought to be home for the day; wonders where he is, and with what companions, in the evening; and counts the days till she will see him again. The Christian love of the Apostle, which had no basis at all in nature, was as real as this; and it is a pattern for all those who try to serve others in the gospel. The power of the truth, as far as its ministers are concerned, depends on its being spoken in love; unless the heart of the preacher or teacher is really pledged to those to whom. he speaks, he cannot expect but to labour in vain.

Paul is anxious that the Thessalonians should understand the strength of his feeling. It was no passing fancy. On two separate occasions he had determined to revisit them, and had felt, apparently, some peculiar malignity in the circumstances which foiled him. “Satan,” he says, “hindered us.”

This is one of the expressions which strike us as remote from our present modes of thought. Yet it is not false or unnatural. It belongs to that profound biblical view of life, according to which all the opposing forces in our experience have at bottom a personal character. We speak of the conflict of good and evil, as if good and evil were powers with an existence of their own; but the moment we think of it we see that the only good force in the world is the force of a good will, and the only bad force the force of a bad will; in other words, we see that the conflict of good and evil is essentially a conflict of persons. Good persons are in conflict with bad persons; and so far as the antagonism comes to a head, Christ, the New Testament teaches, is in conflict with Satan. These persons are the centres of force on one side and on the other; and the Apostle discerns, in incidents of his life which have now been lost to us, the presence and working now of this and now of that. An instructive illustration is really furnished by a passage in Acts which seems at the first glance of a very different purport. It is in the 16th chap., vv. 6-10 (Act 16:6-10), in which the historian describes the route of the Apostle from the East to Europe. “They were forbidden of the Holy Ghost to speak the word in Asia” “they assayed to go into Bithynia; and the Spirit of Jesus suffered them not” Paul saw a vision, after which they “sought to go forth into Macedonia, concluding that God had called them to preach the gospel unto them.” Here, we might almost say, the three Divine Persons are referred to as the source of intimations directing and controlling the course of the gospel; yet it is evident, from the last mentioned, that such intimations might come in the shape of any event providentially ordered, and that the interpretation of them depended on those to whom they came. The obstacles which checked Pauls impulse to preach in Asia and in Bithynia he recognised to be of Divine appointment; those which prevented him from returning to Thessalonica were of Satanic origin. We do not know what they were; perhaps a plot against his life, which made the journey dangerous; perhaps some sin or scandal that detained him. in Corinth. At all events it was the doing of the enemy, who in this world, of which Paul does not hesitate to call him the god, has means enough at his disposal to foil, though he cannot overcome, the saints.

It is a delicate operation, in many cases, to interpret outward events, and say what is the source and what the purpose of this or that. Moral indifference may blind us; but those who are in the thick of the moral conflict have a swift and sure instinct for what is against them or on their side; they can tell at once what is Satanic and what is Divine. As a rule, the two forces will show in their strength at the same time; “a great door and effectual is opened unto me, and there are many adversaries”: each is a foil to the other. What we ought to remark in this connection is the fundamental character of all moral action. It is not a figure of speech to say that the world is the scene of incessant spiritual conflict; it is the literal truth. And spiritual conflict is not simply an interaction of forces; it is the deliberate antagonism of persons to each other. When we do what is right, we take Christs side in a real struggle; when we do what is wrong, we side with Satan. It is a question of personal relations; to whose will do I add my own? to whose will do I oppose my own? And the struggle approaches its close for each of us as our will is more thoroughly assimilated to that of one or other of the two leaders. Do not let us dwell in generalities which disguise from us the seriousness of the issue. There is a place in one of his epistles in which Paul uses just such abstract terms as we do in speaking of this matter. “What fellowship,” he asks, “have righteousness and iniquity? or what communion hath light with darkness?” But he clinches the truth by bringing out the personal relations involved, when he goes on, “And what concord hath Christ with Belial? or what portion hath a believer with an unbeliever?” These are the real quantities concerned-all persons: Christ and Belial, believers and unbelievers; all that happens is at bottom Christian or Satanic; all that we do is on the side of Christ or on the side of the great enemy of our Lord.

The recollection of the Satanic hindrances to his visit does not detain the Apostle more than a moment; his heart overflows them to those whom he describes as his hope and joy and crown of glorying in the day of the Lord Jesus. The form of words implies that these titles are not the property of the Thessalonians only; yet at the same time, that if they belong to anybody, they belong to them.

It is almost a pity to analyse words which are spoken out of the abundance of the heart; yet we pass over the surface, and lose the sense of their truth, unless we do so. What then does Paul mean when he calls the Thessalonians his hope? Everyone looks at least a certain distance into the future, and projects something into it to give it reality and interest to himself. That is his hope. It may be the returns he expects from investments of money; it may be the expansion of some scheme he has set on foot for the common good; it may be his children, on whose love and reverence, or on whose advancement in life, he counts for the happiness of his declining years. Paul, we know, had none of these hopes; when he looked down into the future he saw no fortune growing secretly, no peaceful retirement in which the love of sons and daughters would surround him and call him blessed. Yet his future was not dreary or desolate; it was bright with a great light; he had a hope that made life abundantly worth living, and that hope was the Thessalonians. He saw them in his minds eye grow daily out of the lingering taint of heathenism into the purity and love of Christ. He saw them, as the discipline of Gods providence had its perfect work in them, escape from the immaturity of babes in Christ, and grow in the grace and in the knowledge of our Lord and Saviour to the measure of the stature of perfect men. He saw them presented faultless in the presence of the Lords glory in the great day. That was something to live for. To witness that spiritual transformation which he had inaugurated carried on to completion gave the future a greatness and a worth which made the Apostles heart leap for joy. He is glad when he thinks of his children walking in the truth. They are “a chaplet of victory of which he may justly make his boast”; he is prouder of them than a king of his crown, or a champion in the games of his wreath.

Such words might well be charged with extravagance if we omitted to look at the connection in which they stand. “What is our hope, or joy, or crown of glorying? Are not even ye, before our Lord Jesus at His coming.” “Before our Lord Jesus at His coming”: this is the presence, this the occasion, with which Paul confronts, in imagination, his hope and joy and triumph. They are such as give him confidence and exultation even as he thinks of the great event which will try all common hopes and put them to shame.

None of us, it may be presumed, is without hope when he looks into the future; but how far does our future extend? For what situation is provision made by the hope that we actually cherish? The one certain event of the future is that we shall stand before our Lord Jesus, at His coming; can we acknowledge there with joy and boasting the hope on which our heart is at present set? Can we carry into that presence the expectation which at this moment gives us courage to look down the years to come? Not everyone can. There are multitudes of human hopes which terminate on material things, and expire with Christs coming; it is not these that can give us joy at last. The only hope whose light is not dimmed by the brightness of Christs appearing is the disinterested spiritual hope of one who has made himself the servant of others for Jesus sake, and has lived to see and aid their growth in the Lord. The fire which tries every mans work of what sort it is, brings out the imperishable worth of this. The Old Testament as well as the New tells us that souls saved and sanctified are the one hope and glory of men in the great day. “They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars forever and ever.” It is a favourite thought of the Apostle himself: “appear as lights in the world, holding forth the word of life, that I may have whereof to glory in the day of Christ.” Even the Lord Himself, as he looks at the men whom He has gathered out of the world, can say, “I am glorified in them.” It is His glory, as the Fathers servant, that He has sought and found and sanctified His Church.

We ought not to pass by such fervent utterances as if they must mean less than they say. We ought not, because our own hold on the circle of Christian facts is weak, to glide over the qualification, “before our Lord Jesus at His coming,” as if it were without any solid meaning. The Bible is verbally inspired at least in the sense that nothing in it is otiose; every word is meant. And we miss the main lesson of this passage, if we do not ask ourselves whether we have any hope which is valid on the grand occasion in question. Your future may be secured as far as this world is concerned. Your investments may be as safe as the National debt; the loyalty and virtue of your children all that heart could wish; you are not afraid of poverty, loneliness, age. But what of our Lord Jesus, and His coming? Will your hope be worth anything before Him, at that day? You do not know how near it is. For some it may be very near. There are people in every congregation who know they cannot live ten years. No one knows that he will live so long. And all are summoned to take that great event into their view of the future; and to make ready for it. Is it not a fine thing to think that, if we do so, we can look forward to the coming of our Lord Jesus with hope and joy and triumph?

The intensity of Pauls love for the Thessalonians made his longing to see them intolerable; and after being twice baffled in his attempts to revisit them he sent Timothy in his stead. Rather than be without news of them he was content to be left in Athens alone. He mentions this as if it had been a great sacrifice, and probably it was so for him. He seems to have been in many ways dependent on the sympathy and assistance of others; and, of all places he ever visited, Athens was the most trying to his ardent temperament. It was covered with idols and exceedingly religious; yet it seemed to him more hopelessly away from God than any city in the world. Never had he been left alone in a place so unsympathetic; never had he felt so great a gulf fixed between others minds and his own; and Timothy had no sooner gone than he made his way to Corinth, where his messenger found him on his return.

The object of this mission is sufficiently plain from what has been already said. The Apostle knew the troubles that had beset the Thessalonians; and it was Timothys function to establish them and to comfort them concerning their faith, that no man should be moved by these afflictions. The word translated “moved” occurs only this once in the New Testament, and the meaning is not quite certain. It may be quite as general as our version represents it; but it may also have a more definite sense, viz., that of allowing oneself to be befooled, or flattered out of ones faith, in the midst of tribulations. Besides the vehement enemies who pursued Paul with open violence, there may have been others who spoke of him to the Thessalonians as a mere enthusiast, the victim in his own person of delusions about a resurrection and a life to come, which he sought to impose upon others; and who, when affliction came on the Church, tried by appeals of this sort to wheedle the Thessalonians out of their faith. Such a situation would answer very exactly to the peculiar word here used. But however this may be, the general situation was plain. The Church was suffering; suffering is a trial which not everyone can bear; and Paul was anxious to have some one with them who had learned the elementary Christian lesson, that it is inevitable. The disciples had not, indeed, been taken by surprise. The Apostle had told them before that to this lot Christians were appointed; we are destined, he says, to suffer affliction. Nevertheless, it is one thing to know this by being told, and another to know it, as the Thessalonians now did, by experience. The two things are as different as reading a book about a trade and serving an apprenticeship to it.

The suffering of the good because they are good is mysterious, in part because it has the two aspects here made so manifest. On the one hand, it comes by Divine appointment; it is the law under which the Son of God Himself and all His followers live. But on the other hand, it is capable of a double issue. It may perfect those who endure it as ordained by God; it may bring out the solidity of their character, and redound to the glory of their Saviour; or it may give an opening to the tempter to seduce them from a path so full of pain. The one thing of which Paul is certain is, that the salvation of Christ is cheaply purchased at any price of affliction. Christs life here and hereafter is the supreme good; the one thing needful, for which all else may be counted loss.

This possible double issue of suffering-in higher goodness, or in the abandonment of the narrow way-explains the difference of tone with which Scripture speaks of it in different places. With the happy issue in view, it bids us count it all joy when we fall into divers temptations; blessed, it exclaims, is the man who endures; for when he is found proof, he shall receive the crown of life. But with human weakness in view, and the terrible consequences of failure, it bids us pray, Lead us not into temptation, but deliver us from the evil one. The true Christian will seek, in all the afflictions of life, to combine the courage and hope of the one view with the humility and fear of the other.

Fuente: Expositors Bible Commentary