Exegetical and Hermeneutical Commentary of 1 Thessalonians 3:2
And 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:
2. and sent Timotheus ] Timothy: see note on this name, ch. 1Th 1:1.
The Acts of the Apostles traces St Paul’s footsteps from Thessalonica to Bera, and on from Bera to Athens: read Act 17:10-16; and consult the map in regard to the route. But its account of the movements of his companions appears at first sight inconsistent with what we read here. For in Act 17:14-16 we find Silas and Timothy both left behind at Bera, while Paul goes on to Athens, instructing them to follow and rejoin him there as soon as possible. “Paul waited for them at Athens;” but they do not seem to have arrived. The two comrades of the Apostle are not mentioned by St Luke again until he tells us of their return together from Macedonia, when they find him at Corinth (Act 18:1-5). St Paul interpolates between the time of his leaving the two at Bera and of their return in company from Macedonia reported by Luke a distinct mission of Timothy by himself to Thessalonica. There is, after all, no conflict between the Apostle and his historian and friend. He relates an incident which St Luke in his general and cursory narrative passed over, either as unimportant for his purpose, or because he was unaware of it. Since we have good reason to believe in the accuracy of both, we must adjust their statements to each other. This may be done In two ways: It is possible that Paul on arriving at Athens and finding that he could not return to Thessalonica from that city, sent directions to Timothy to go back in his place to the Macedonian capital, instead of coming on to Athens, while Silas still remained in Macedonia; and that, after Timothy had made this visit, they both rejoined their leader at Corinth. Or it may be and this agrees better with the words “left behind” that Timothy did come to Athens from Bera, and was immediately despatched again to Thessalonica, so that the Apostle was practically alone from the time he left Bera until Silas and Timothy rejoined him at Corinth.
The “we” of 1Th 3:1-2 ; 1Th 3:6 appears to refer to the Apostle himself; comp. 2 Corinthians 10, 13 for the interchange of “I” and “we” in St Paul’s manner of referring to himself. He may write we representatively, where others are joined with him in sympathy, though not in act. If Silas was now with Paul at Athens, he also must shortly have returned to Macedonia (see Act 18:5); but the words “left alone ” would seem in that case to be pointless. It was a trial to St Paul at this time to be “left alone.” But his anxiety about the Thessalonians compels him, notwithstanding, to send his young helper to them.
our brother, and minister of God, and our fellowlabourer in the gospel of Christ ] This description of Timothy is given in varying forms by the ancient MSS. The Revisers prefer to read, our brother and God’s minister, &c.; but they say in the margin, “Some ancient authorities read fellow-worker with God.” Possibly this is what the Apostle wrote: our brother and a fellow-worker with God. The other variations can best be explained by it; and copyists would scarcely have substituted by this bold expression the easy phrase “minister of God,” which occurs in other Epistles, had the latter been the original reading. “God’s fellow-worker” expresses a thoroughly Pauline idea (see 1Co 3:9; 2Co 6:1), and would serve to exalt Timothy in the eyes of the Church. It agrees with what the Apostle says of him in 1Co 16:10: “Timothy worketh the work of the Lord, as I also do; let no one therefore despise him.” The Received Text, as in many other instances, results from the combination of two earlier and briefer readings of the passage. Codex B, the best of the Greek MSS, reads simply, our brother and fellow-worker in the gospel of Christ.
to establish you, and to comfort you concerning your faith ] Establish is stablish in 1Th 3:13 and elsewhere; the same word is rendered “ strengthen thy brethren” in Luk 22:32, also Rev 3:2; it signifies to make stable, fix firmly.
For comfort exhort or encourage is a preferable rendering. St Paul employed another and quite different verb for “comfort,” in express distinction from that here used, in ch. 1Th 2:11 (see note). The Greek verb has a wide range of meaning; but all its uses in these two Epp. may be brought, with that of the cognate noun, under the ideas of appeal (ch. 1Th 2:3; 1Th 2:11, 1Th 4:1; 1Th 4:10, 1Th 5:11; 1Th 5:14; 2Th 3:12), or encouragement (ch. 1Th 3:2; 1Th 3:7; 2Th 2:16-17). This latter was indeed an older sense of comfort in English (Latin confortare).
The Apostle sends Timothy to do what he wished to do himself, and continues to do by this letter what, above all, he prays God to do for them; see 1Th 3:13, 2Th 2:16-17: “May He encourage your hearts, and stablish you.” (Comp. Introd. p. 35.) They were afflicted, and needed “encouragement;” they were new to the Christian life, and needed “establishment.”
Concerning is, more strictly, on behalf of (in furtherance of) your faith. In ch. 1Th 1:3 faith, love, and hope; in 1Th 3:6 faith and love; here faith alone stands for the whole religion of a Christian.
Fuente: The Cambridge Bible for Schools and Colleges
And sent Timotheus – That is, evidently, he sent him from Athens – for this is the fair construction of the passage. But in the history Acts 17 there is no mention that Timothy came to Athens at all, and it may be asked how this statement is reconcilable with the record in the Acts ? It is mentioned there that the brethren sent away Paul (from Berea) to go, as it were, to the sea: but Silas and Timotheus abode there still. And they that conducted Paul brought him to Athens; Act 17:14-15. The history further states, that after Paul had remained some time at Athens, he went to Corinth, where he was joined by Timothy and Silas, who came to him from Macedonia; Act 18:5. But in order to reconcile the account in the Acts with the statement before us in the Epistle, it is necessary to suppose that Timothy had come to Athens. In reconciling these accounts, we may observe, that though the history does not expressly mention the arrival of Timothy at Athens, yet there are circumstances mentioned which render this extremely probable.
First, as soon as Paul reached Athens, he sent a message back to Silas and Timothy to come to him as soon as possible, and there is every probability that this request would be obeyed; Act 17:15. Secondly, his stay at Athens was on purpose that they might join him there. Now while Paul waited for them at Athens, his spirit was stirred within him; Act 17:16. Thirdly, his departure from Athens does not appear to have been in any sort hastened or abrupt. He had an opportunity of seeing the city Act 17:23; he disputed in the synagogue and in the market daily Act 17:17; he held a controversy with the philosophers Act 17:18-22; he made converts there Act 17:24, and after these things he calmly went to Corinth. There was no tumult or excitement, and it is not suggested that he was driven away, as in other places, because his life was in danger. There was, therefore, ample time for Timothy to come to him there – for Paul was at liberty to remain as long as he pleased, and as he stayed there for the express purpose of having Timothy and Silas meet him, it is to be presumed that his wish was in this respect accomplished.
Fourthly, the sending back of Timothy to Macedonia, as mentioned in the Epistle, is a circumstance which will account for the fact mentioned in Act 18:5, that Timothy came to him at Corinth, instead of at Athens. He had given directions for him to meet him at Athens Act 17:15, but the history mentions only that he met him, after a long delay, at Corinth. This delay, and this change of place, when they rejoined each other for the purpose of laboring together, can only be accounted for by the supposition that Timothy had come to him at Athens, and had been immediately sent back to Macedonia, with instructions to join him again at Corinth. This is one of the undesigned coincidences between the history in the Acts of the Apostles and the epistles of Paul, of which Paley (Hor. Paul.) has made so good use in demonstrating the genuineness of both. The epistle discloses a fact which is not preserved in the history; but which makes what is said in the history more significant, probable, and consistent. The history bears marks of an omission; the epistle furnishes a circumstance which supplies that omission.
Our brother – See the notes at Col 1:1. The mention of his being a brother is designed to show his interest in the church there. He did not send one whose absence would be no inconvenience to him, or for whom he had no regard. He sent one who was as dear to him as a brother.
And minister of God – Another circumstance showing his affection for them. He did not send a layman, or one who could not be useful with him or to them, but he sent one fully qualified to preach to them, and to break to them the bread of life. One of the richest tokens of affection which can be shown to any people, is to send to them a faithful minister of God.
And our fellow-labourer in the gospel of Christ – A third token of affectionate interest in their welfare. The meaning is, I did not send one whom I did not want, or who could be of no use here, but one who was a fellow-laborer with me, and whose aid would have been of essential service to me. In parting with him, therefore, for your welfare I showed a strong attachment for you. I was willing to endure personal inconvenience, and additional toil, in order to promote your welfare.
To establish you – To strengthen you; to make you firm – sterixai This was to be done by presenting such considerations as would enable them to maintain their faith steadfastly in their trials.
And to comfort you concerning your faith – It is evident that they were suffering persecution on account of their faith in the Lord Jesus; that is, for their belief in him as a Saviour. The object of sending Timothy was to suggest such topics of consolation as would sustain them in their trials – that is, that he was the Son of God; that the people of God had been persecuted in all ages; that God was able to support them, etc.
Fuente: Albert Barnes’ Notes on the Bible
1Th 3:2-3
And send Timotheus
Timothy and his mission
This is the first of a long series of similar missions.
As the context shows, the youthful evangelist gave full proof of his ministry from the first.
I. The qualifications of the messenger.
1. Brotherhood. The man sent on an errand of mercy must have–
(1) Brotherly relations with his fellow messengers. There are extraordinary circumstances in which a man may legitimately break through all the trammels of ecclesiastical order and discipline in order to save souls. The prophets and apostles were examples of this; so were Luther and Wesley. But generally the messenger must sustain close relations of amity and colleagueship, if not of subordination, with those who hold a similar office. This gives–
(a) Might to his utterances, when his solitary authority would be questioned or ignored.
(b) Comfort in hours of despondency and loneliness, in the thought that he has sympathy and has brethren to fall back upon.
(2) A brotherly feeling towards those to whom he goes: Our brother–mine and yours. The brotherly feeling in the Christian worker avoids the evils of–
(a) Haughty superiority: Lord over Gods heritage. His office may be more dignified, but his spiritual nature is the same: One is your Master, etc.
(b) Feminine weakness–such as would pander to tastes and humours; fear to rebuke; suppress unpalatable truth. Brotherliness is the manly love of anothers soul.
(c) Selfish motives. The minister is to save men, not make money out of them: I seek not yours, but you. As brothers our interests are common.
2. Divine ministry. A true minister is–
(1) Called of God. No ecclesiastical sanction can compensate for the want of this. A man may be able to trace his uninterrupted succession, and be instituted to an illustrious office, but unless he is inwardly moved by God he is an intruder and no minister of God.
(2) Qualified by God. This does not, of course, dispense with human qualifications. Indeed, gifts of learning and eloquence carefully cultivated and employed are required as signs that qualifications essentially Divine are prized and made the most of. But the Divine qualification is distinct. It is the enduement of power for the conversion of souls. Without this a man may be a profound philosopher, a skilful dialectician; his mind may be stored with masses of erudition, and his tongue nimble with the most bewitching oratory. But without the Holy Ghost he is a sounding brass and a tinkling cymbal, and no minister of God.
(3) Supported by God. Hence–
(a) Courage: I have made thy face as a flint.
(b) Expectation of success: My word shall not return unto Me void.
(4) Owned of God, in the conversion of souls.
(5) Rewarded by God: Well done, good and faithful servant.
3. Labour. The ministry is a work involving–
(1) Mental preparation;
(2) pecuniary sacrifice;
(3) abnegation of comfort;
(4) consuming zeal.
II. The purpose of his errand.
1. Establishment.
(1) To base moral life upon Christ: Other foundation can no man lay, etc. Then men are basing their lives on no foundation at all. Morality, good intentions, hope in Gods clemency, are castles in the air which the labourer for God must destroy, that he may induce men to build on the only foundation. This foundation is stable and everlasting (Mat 7:24, etc.).
(2) To build up moral life in Christ by promoting the growth of the Christian graces. Is Christian life a building? Then love, joy, peace, gentleness, etc., are stones and rafters. Is it a tree? Then these are the fruits.
2. Comfort.
(1) Encouragement concerning the faith. Such is afforded when faith–
(a) Is shown to be well grounded: We have not followed cunningly devised fables.
(b) Is stimulated into vigorous exercise–
(c) When its end, the salvation of your souls, is kept steadily before the eye.
(2) Consolation in trouble. Tribulation affects the body in times of persecution, as here; the mind in times of scepticism and denial; the soul in times of spiritual darkness. Comfort comes from the Divine promises, the Divine sympathy, and the Divine support. (J. W. Burn.)
Ministers of joy
Some men move through life as a band of music moves down the street, flinging out pleasure on every side through the air to every one, far and near, that can listen. Some men fill the air with their presence and sweetness, as orchards in October days fill the air with perfume of ripe fruit. Some women cling to their own houses, like the honeysuckle over the door, yet, like it, sweeten all the region with the subtle fragrance of their goodness. There are trees of righteousness which are ever dropping precious fruit around them. There are lives that shine like star beams, or charm the heart like songs sung upon a holy day. How great a bounty and a blessing it is to hold the royal gifts of the soul go that they shall be music to some and fragrance to others, and life to all! It would be no unworthy thing to live for, to make the power which we have within us the breath of other mens joy; to scatter sunshine where only clouds and shadows reign; to fill the atmosphere where earths weary toilers must stand with a brightness which they cannot create for themselves, and which they long for, enjoy, and appreciate. (H. W. Beecher.)
To comfort you concerning your faith—
Comforted concerning the faith
1. These Epistles may preeminently be called letters of comfort. There are many streams of consolation which are shallow and apt to run dry. They are good as far as they go and as long as they last. God has filled life for us with consolations–the ministries of nature; many little things that happen every day. The lesser consolations, however, do not supersede the necessity for the greater. After drinking of the former we thirst again, but the latter spring up into everlasting life.
2. Does the apostle refer to faith as objective truth, or the affection which embraces the truth? Both. The faith that comforts must not only be true, but must be accepted and become a heart possession. We are comforted concerning the faith–
I. By the persuasion that the faith is true; that it is a real revelation of grace and salvation spoken by God to man.
1. Any doubt on this fundamental point will affect essentially all forms of comfort. Say that the gospel is false or fallacious, or, although historically true, that it is yet largely mythical, and it is bereft of all its consolation. The old words would remain, such as God hath given us everlasting consolation, Comfort one another, etc.; but a dead tree, although still rooted, casts no shadow, yields no fruit; a well may be deep, and have no water in it. With a sorrow deeper than that of Mary might the Church, and even the world, exclaim in that ease, They have taken away my Lord, and I know not where they have laid Him.
2. Are any of you in this sore trouble–intellectually at sea about the gospel? I shall make no attempt to meet your doubts intellectually. Doubts are solved by faith, prayer, Providence, time, love. But it may do no harm, but good, to speak out our own faith (Heb 1:1; Joh 1:1; Joh 3:16; 1Jn 2:1-2, etc.). You may question, but we know whom we have believed; and He will take your souls in trust also, and keep them against that day.
II. By the fact that to the humble and sincere, doubt runs its course, and then subsides and passes away. The experiences of this changeful, troubled life explain the gospel wonderfully to some. The experiences of the heart explain it, reveal the need of it, make it welcome; and then doubting Thomas is found among the rest, exclaiming, as He falls at His Masters feet, My Lord and my God.
III. Inasmuch as it will bear the strain and pressure of life, howsoever heavy. The faith will bear it, although it is borne by persons. What we believe and know enables us to bear and pass through what would otherwise overwhelm us. Human nature, in itself, as the work of God, will do and bear a great deal. Heroic deeds are done and sufferings endured even without Divine help. If it were a matter of stern silent endurance, the old Stoics, Roman soldiers, and the Red Indians could set us an example. But such a state of mind is attained by almost uprooting the finer sensibilities of our nature, by shutting out the future, by putting all our strength into mere obstinate resolution. But that is not moral greatness; for this we must have our nature unabridged, nay, developed and enlarged, made responsive, sensitive, to spiritual things. It is not a question of getting through this life, but of getting through it worthily. Christ comes to elevate and transform all. The Man of Sorrows reproduces Himself in His followers; but though the sufferings of Christ abound in us, our consolation also aboundeth by Christ.
IV. Because our faith will bear all the burden and strain which come by the enlargement and intense action of the powers of our being. The pain of life which is increased by Christian sensibility will be assuaged by the Christian consolation and borne by the Christian courage. We have tried the plan of no faith, and that has failed. The new faith brings new pain, because it draws to us the pain of others; but it brings the promise that all things shall work together for good, etc. We have put that to the proof, and, resting upon it, have found it firm. Pain has been shown to have a Divine mission to bless and sanctify us. By the sorrow of the Saviours soul all the Church is redeemed; and by the sorrows of individual souls, when they are touched with grace, are those souls purified as they could be in no other way. Only if we suffer with Him in some way can we be glorified together. Believing this, we are to go on the simple way of duty, whatever may be the difficulty of it, trusting all the while to the sustaining power of faith in Christ. My grace is sufficient for thee, etc.
V. In that our faith teaches us that a time and state are coming when there shall be no more pain. In His presence is fulness of joy. Conclusion: We must remember that however strong and firm the objective truth may be, and whatever its power to carry us through the straits of life and its adaptation to lift us towards a life to come, it will be and do none of these things if we have not the subjective principle by which we embrace what is true, trust what is strong, and rise to what is high and pure. The gospel, as a practical power and abiding consolation, is in our hearts, or it is nowhere for us. (A. Raleigh, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. Timotheus, our brother] It appears that Timothy was but a youth when converted to God; he had now however been some years in the work of God; Paul therefore calls him his brother, being one of the same Christian family, a son of God by adoption: elsewhere he calls him his own son, 1Ti 1:2; and his dearly beloved son, 2Ti 1:2; because he was brought to the knowledge of the true God, and to salvation by Christ, through the apostle’s instrumentality. See the preface to the First Epistle to Timothy.
Minister of God] Employed by God to preach the Gospel; this was God’s work, and he had appointed Timothy to do it, and to do it at this time in conjunction with St. Paul; and therefore he calls him his fellow labourer. There were no sinecures then; preaching the Gospel was God’s work; the primitive preachers were his workmen, and laboured in this calling. It is the same still, but who works?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
(To see numbers 1 and 2: See Poole on “1Th 3:1“.)
3. By the description he gives of him in the text: a man dear to him, and as his right hand in the service of the gospel. And his care of them is commended the more by sending so eminent a person to them.
4. From his end in sending him; which was to establish them, that through the fear of suffering, or any temptations, they might not forsake the faith they had received; and to comfort them concerning their faith: the word sometimes signifies to exhort, and the sense is good if we so read it; but because the faith they had embraced presented much matter of comfort to them, therefore our translation; well renders the word.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. minister of God and our fellowlabourerSome oldest manuscripts read, “fellow workmanwith God”; others, “minister of God.” The former isprobably genuine, as copyists probably altered it to the latter toavoid the bold phrase, which, however, is sanctioned by 1Co 3:9;2Co 6:1. The English Versionreading is not well supported, and is plainly compounded out of thetwo other readings. Paul calls Timothy “our brother“here; but in 1Co 4:17, “myson.” He speaks thus highly of one so lately ordained,both to impress the Thessalonians with a high respect for thedelegate sent to them, and to encourage Timothy, who seems to havebeen of a timid character (1Ti 4:12;1Ti 5:23). “Gospel ministersdo the work of God with Him, for Him, and underHim” [EDMUNDS].
establishGreek,“confirm.” In 2Th 3:3,GOD is said to “stablish”:He is the true establisher: ministers are His “instruments.”
concerningGreek,“in behalf of,” that is, for the furtherance of yourfaith. The Greek for “comfort” includes also theidea, “exhort.” The Thessalonians in their trials neededboth (1Th 3:3; compare Ac14:22).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And sent Timotheus our brother,…. In a spiritual relation, having the same heavenly Father, and belonging to the same Jerusalem, which is free, and the mother of us all; of the same household and in the same relation to Christ, the firstborn among many brethren; or their brother in the ministry, who was employed in the same business, and did the same work they did; or he is so called, on account of that strict and intimate friendship which subsisted between them, by virtue of which they stuck as close as brethren, or closer to one another than brethren usually do:
and minister of God; of his making, and not man’s; of his calling and sending, and of his blessing and succeeding; and who was a minister of the things of God, of the mysteries of God, of the truths of his Gospel; and who ministered according to the ability God gave him, and was faithful to him:
and our fellow labourer in the Gospel of Christ; he was a labourer, and not a loiterer in the Lord’s vineyard; one that laboured in the word and doctrine, that studied to show himself a workman, that gave himself wholly to meditation, reading, exhortation, and doctrine, and preached the word in season and out of season and was a fellow labourer with him who laboured more abundantly than any of the apostles; and not in the law, but in the Gospel, even in the Gospel of Christ, of which he is the sum and substance, author and preacher. The Vulgate Latin and Ethiopic versions leave out these words, and so do Beza’s ancient copy and the Alexandrian manuscript, “and our fellow labourers”, reading the latter part of the clause in connection with the former thus, “a minister of God in the Gospel of Christ”, as the former of these versions, “in the doctrine of Christ”, as the latter. These characters are given of Timothy, partly to show what honour was done the Thessalonians, in sending such a messenger to them; and partly that they might receive him with the greater respect, and treat him according to his character, office, and dignity; and chiefly to observe to them the apostle’s great affection for them, in parting with so dear and useful a minister for their good and advantage, as follows:
to establish you; which though the work of God, it is usually done by the ministry of the word; and then is the end of the Gospel ministration answered to the churches, when they are established by it; for notwithstanding the saints are in a stable condition, as in the arms of love, and in the hands of Christ, and in the covenant of grace, and upon the rock of ages, and in a state of regeneration, justification, and adoption, from whence they can never fall totally and finally; yet they are often very unstable in their hearts and frames, in the exercise of grace, and discharge of duty, and in their adherence to the cause and interest, Gospel and ordinances of Christ, through the prevalence of corruption, the temptations of Satan, and the reproaches and persecutions of men: and these Thessalonians were young converts, and just planted together as a church; and at their first setting out, sustained a considerable shock of afflictions, which made the apostle concerned for their establishment in the faith which they had received:
and to comfort you concerning your faith. This is another end of the Gospel ministry, to comfort afflicted minds, and distressed consciences; it is the will of God that his people should be spoke comfortably to; the doctrines of the Gospel are calculated for that purpose, and the ministers of it should be Barnabases, sons of consolation. These saints might be in some doubt about the grace of faith, whether it was right or not, or about the doctrine of faith they had received; and therefore Timothy is sent to comfort them under their afflictions, which might have created these doubts, and to remove them, by showing them that their faith was like precious faith with the apostles; and that the doctrine of faith they embraced was the faith once delivered to the saints, and was the true faith of Christ: the words will bear to be rendered, “to exhort you concerning your faith”, as the Vulgate Latin version renders them; that is, to exhort you to continue in the faith, to stand fast in it, in the exercise of the grace of faith, and in the doctrine of faith, and in the profession of both. The Syriac version renders it, “to ask”, or inquire of you concerning your faith, being willing to know how it stood, since they left them, as in 1Th 3:5.
Fuente: John Gill’s Exposition of the Entire Bible
Our brother. Comp. 2Co 1:1; Col 1:1; Phl 1:1; Rom 16:23; 1Co 1:1; 1Co 16:12.
Minister [] . See on Mt 20:26; Mr 9:35. Not in the official sense of deacon which occurs only in the Pastorals. Diakonov minister and diakonia ministry or service are common expressions of service to Christ or to men. Paul habitually uses them in this way. See Act 1:25; Act 6:4. Diakonoi is used of ministers of Satan, 2Co 11:15, and diakonov of the civil magistrate, Rom 13:4. See Introduction to the Pastoral Epistles. 23 Fellow laborer. Omit from text. 24 To establish [] . See on Luk 22:32; Introd. to Catholic Epistles, Vol. 1, p. 625; 1Pe 5:10; 2Pe 1:12.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “And sent Timotheus, our brother” (kai epempsamen Timotheon) “And (we) sent Timothy, our brother”, “Sent” is here used in the sense that he was asked of Paul to help in Thessalonians, and was willing.
2) “And minister of God” (kai sunergon tou theou)
and common fellow-worker of God”. Paul and his missionary companions held the higher concept that they were workers or laborers of God–not of one another, one above, over, or under another. 1Co 3:9.
3) “And our fellow-labourer in the gospel of Christ” (en to evangelis tou Christou) “in the good news (gospel) of Christ”; all these laborers of God, missionaries in action, gave themselves to evangelism–the spread of the gospel of Jesus Christ, and Christian church duty. 1Co 15:1-4; Eph 3:21; 2Th 1:8.
4) “To establish you” (eis to seriksai humas) “For to establish you”; to cause to be fixed, set, or strengthened in the doctrines, morals, and ethics of Jesus Christ and the Church He established, Rom 1:11; 1Th 3:13; Jas 5:8.
5) “And to comfort you concerning your faith”‘(kai parakalesai huper tes pisteos humon) “And to exhort (you) on behalf of your faith”, to call along, forward, progressively in one’s knowledge of and obedience to the system of teachings of Christ, 2Co 1:3-4; 1Pe 3:15; 1Pe 3:18.
Fuente: Garner-Howes Baptist Commentary
2 Our brother. He assigns to him these marks of commendation, that he may shew the more clearly how much inclined he was to consult their welfare: for if he had sent them some common person, it could not have afforded them much assistance; and inasmuch as Paul would have done this without inconvenience to himself, he would have given no remarkable proof of his fatherly concern in regard to them. It is, on the other hand, a great thing that he deprives himself of a brother and fellow-laborer, and one to whom, as he declares in Phi 2:20, he found no equal, inasmuch as all aimed at the promotion of their own interests. In the mean time, (555) he procures authority for the doctrine which they had received from Timothy, that it may remain the more deeply impressed upon their memory.
It is, however, with good reason that he says that he had sent Timothy with this view — that they might receive a confirmation of their faith from his example. They might be intimidated by unpleasant reports as to persecutions; but Paul’s undaunted constancy was fitted so much the more to animate them, so as to keep them from giving way. And, assuredly, the fellowship which ought to subsist between the saints and members of Christ extends even thus far — that the faith of one is the consolation of others. Thus, when the Thessalonians heard that Paul was going on with indefatigable zeal, and was by strength of faith surmounting all dangers and all difficulties, and that his faith continued everywhere victorious against Satan and the world, this brought them no small consolation. More especially we are, or at least ought to be, stimulated by the examples of those by whom we were instructed in the faith, as is stated in the end of the Epistle to the Hebrews. (Heb 13:7) Paul, accordingly, means that they ought to be fortified by his example, so as not to give way under their afflictions. As, however, they might have been offended if Paul had entertained a fear lest they should all give way under persecutions, (inasmuch as this would have been an evidence of excessive distrust,) he mitigates this harshness by saying — lest any one, or, that no one. There was, however, good reason to fear this, as there are always some weak persons in every society.
(555) “ En parlant ainsi;” — “By speaking, thus.”
Fuente: Calvin’s Complete Commentary
Text (1Th. 3:2)
2 and sent Timothy, our brother, and Gods minister in the gospel of Christ, to establish you, and comfort you concerning your faith;
Translation and Paraphrase
2.
And (so) we sent Timothy, our brother (in the Lord, and minister of God), and fellow-worker with God in the (work of spreading the) good news of Christ, so that he might establish you (in the right beliefs and practices) and exhort you concerning your faith.
Notes (1Th. 3:2)
1.
While the anger of the Jews was directed at the whole church and the gospel itself, their anger was focused on Paul. So Paul sent Timothy to Thessalonica. Timothy apparently encountered no trouble in making the trip. Paul would certainly have had trouble.
2.
Paul calls Timothy:
(1)
Our brother.
(2)
Minister of God.
(3)
Fellow-labourer in the gospel. Compare 1Co. 3:9.
(The title minister is omitted in the American Standard Version, Nestles Greek text, etc. It has only limited support in the oldest manuscripts of the New Testament.)
3.
Preachers of the gospel should revel in the way Paul speaks of his fellow-workers. Compare Php. 4:2. Paul calls them brothers, fellow-workers, etc. Paul had no jealousy. Whenever anyone did anything for Christ, Paul was glad.
4.
Timothy had two things to do for the Thessalonians:
(1)
Establish them. This means to make them stable, and set them fast in the faith.
(2)
Comfort them. This is the term also translated exhort, For the meaning of exhort and exhortation, see notes on 1Th. 2:3, par. 2.
Establishing and comforting are two things necessary for every young Christian, and many older ones also.
Fuente: College Press Bible Study Textbook Series
(2) Sent.It may possibly mean that a message was despatched to him at Bera, ordering him to go, but is far more naturally understood if Timothy were at Athens at the time.
And minister . . .The text here, according to the judgment of most of the best editors (though Tischendorf in his last edition has modified his opinion), is interpolated, and the verse should run: our brother, and Gods fellow-worker in the gospel of Christ. Timothy being a person so well known at Thessalonica, it is difficult to see why he should be thus particularised, unless he was the bearer of the letter, and St. Paul wished to insist upon their paying him due deference in spite of his youth.
To establish, perhaps in the sense of perfecting their organisation.
To comfort is here equivalent to to encourage.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Brother minister fellow labourer Such are the terms in which St. Paul commends Timothy to Thessalonica. While at Philippi and Thessalonica Timothy seems to have been a silent servitor to the apostle. But he was every day growing. In spite of youth and modesty, St. Paul knew that he was competent to be not only a messenger, but a gentle confirmer of the waning faith of the tried Thessalonians.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Th 3:2. Our fellow-labourer It appears, from Act 17:14 that Timothy had been in those parts before, as St. Paul’s fellow-labourer; and as, doubtless, he was well known to the Thessalonians, his coming, on this occasion, would be the more agreeable to them.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Th 3:2 . . . ] our brother (Christian brother) and fellow-labourer of God in the gospel of Christ . The in refers not to man, but to God, the chief ruler of the church; comp. Meyer on 1Co 3:9 . In this apposition attached to , Theophylact, Musculus, and most critics (comp. already Chrysostom) discover the design, that Paul wished thereby to indicate what a great sacrifice he put himself to for the sake of the Thessalonians, as he surrendered to them at once his faithful assistant, whom he himself so much required, in order that he might minister to their wants. [44] Such a view is remote from the apostle. The epithets which he gives to Timotheus are nothing more than a commendation of his apostolic associate, which the apostle felt himself constrained spontaneously to express, on account of the faithfulness and zeal which he displayed for the sake of the gospel; and we are the less to look for any ulterior design, as it was the constant practice of the apostle, when he had occasion specially to mention his faithful associates, to designate them by some honourable appellation.
] Statement of the sphere in which he was a . Comp. Rom 1:9 ; Phi 4:3 .
] not that we (the senders) might (by the instrumentality of Timotheus) strengthen you (Cornelius a Lapide, Grotius), but that he (Timotheus) might strengthen you. But erroneously (comp. already Chrysostom) Oecumenius, whom Theophylact, Estius, Luc. Osiander, Fromond., Nat. Alexander, Macknight, and others follow: , .
Grotius and others understand in the sense of to comfort. More correctly (on account of 1Th 3:3 ), it is to be taken in the meaning of to exhort or encourage . Schott erroneously unites both ideas. Also, arbitrarily separating the words, Olshausen refers to patience in persecution, and to growth in faith.
] not equivalent to (de Wette and others), as if it were a mere statement of the object, but: for the good of your faith, i.e. in order that you might preserve it. [45]
[44] Thus also Hofmann, only he finds the reason of the honourable appellation in this: “that the Christians of Thessalonica who longed for the apostle himself might be tempted to undervalue this mission of a subordinate associate!”
[45] That Calvin here speaks of a fides Pauli ubique adversus Satanam et mundum victrix, is because, in the oldest Greek editions of the N. T., was put in place of .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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:
Ver. 2. To establish you ] Who haply are somewhat unsettled by the troubles that befell me among you. But as young trees shaken, root the better, so should you. Capito in an epistle to the brethren at Basil, writeth thus, Pauciores vobiscum perimuntur, quod ita Domino visum est ut stabiliantur seu lenibns pluviis, ac sementis mollioribus, plantulae in arbores maximas proditurae.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 .] and sent Timotheus our brother and fellow-worker with God (ref. and Ellic.’s note here) in (the field of his working) the Gospel of Christ (there does not appear to be any special reason for this honourable mention of Timotheus (as Chrys., , ), further than the disposition to speak thus highly of him on the part of the Apostle. Such is the more natural view, when we take into account the fervid and affectionate heart of the writer. See, however, note on 1Ti 5:23 ; with which timid character of Timotheus such designations as this may be connected), in order to confirm you, and exhort on behalf of (in order for the furtherance of) your faith ,
Fuente: Henry Alford’s Greek Testament
sent. App-174.
minister. App-190.
God. App-98.
fellowlabourer. Greek. sunergos. See 1Co 3:9. The texts vary here.
gospel. App-140.
Christ. App-98.
to, &c. = with a view to (Greek. eis) establishing.
comfort: or, exhort. App-134.
concerning. App-104., but the texts read huper (App-104.)
faith. App-150.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] and sent Timotheus our brother and fellow-worker with God (ref. and Ellic.s note here) in (the field of his working) the Gospel of Christ (there does not appear to be any special reason for this honourable mention of Timotheus (as Chrys., , ), further than the disposition to speak thus highly of him on the part of the Apostle. Such is the more natural view, when we take into account the fervid and affectionate heart of the writer. See, however, note on 1Ti 5:23; with which timid character of Timotheus such designations as this may be connected), in order to confirm you, and exhort on behalf of (in order for the furtherance of) your faith,
Fuente: The Greek Testament
1Th 3:2. , we sent) I and Sylvanus sent.
Fuente: Gnomon of the New Testament
1Th 3:2
and sent Timothy,-[Immediately upon reaching Athens, Paul sent word back to Macedonia by the brethren who had escorted him that they should come to him with all speed. (Act 17:15.) It is, therefore, most reasonable to suppose that Silas and Timothy joined Paul forthwith at Athens, and were almost as soon sent back into Macedonia-Silas to Berea or Philippi, and Timothy to Thessalonica. This explains Pauls being left alone. This also explains how both Timothy and Silas came from Macedonia to Corinth. (Act 18:5.) To be left behind was a great trial to Pauls affectionate nature. Such a sacrifice may well impress the Thessalonians with the strength of his love for them. He mentions this as if it had been a great sacrifice, and it certainly 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 filled with idols and exceedingly religious; yet it seemed to him more hopelessly away from God than any city he had ever visited. Never had he been left alone in a place so completely unsympathetic; never had he felt so great a gulf between the minds of others and his own; and Timothy had no sooner gone than he made his way to Corinth.]
our brother and Gods minister in the gospel of Christ,-[Paul bestows these commendatory titles on Timothy partly from his affection for his young fellow worker and partly to show still further his love for the Thessalonians which enabled him to part with so dear and valuable a companion.]
to establish you, and to comfort you concerning your faith;-The Thessalonian Christians were, at the time this Epistle was written, with only partial gifts of the Spirit and the remembrance of what Paul had taught them when he was with them. Paul knew they needed a fuller instruction in the completed will of God that they might be established more strongly in the faith. The more complete their knowledge of Gods will, the better they knew how to walk in Gods ways: and the stronger and the more fixed their faith in him, the greater joy and comfort they had in doing his will. One’s enjoyment of the assurance which faith gives depends on the strength of that faith enlightened and directed by the will of God. [Paul feared that their faith might fail under the persecution to which they were exposed. Timothys mission was in the interest of their faith to impress upon them that the troubles in which they were involved were no proof that their faith was vain and to encourage them to continue steadfast in it.]
Fuente: Old and New Testaments Restoration Commentary
Timotheus: Act 16:1, Act 17:14, Act 17:15, Act 18:5
our brother: Rom 16:21, 1Co 4:17, 1Co 16:10, 1Co 16:11, 1Co 16:12, 2Co 1:19, 2Co 2:13, 2Co 8:23, Eph 6:21, Phi 2:19-25, Col 1:7, Col 4:9, Col 4:12
to establish: 1Th 3:13, Act 14:22, Act 14:23, Act 16:5, Eph 6:22, Phi 1:25
Reciprocal: Job 29:25 – one that Mat 7:14 – narrow Act 8:14 – when Act 11:23 – and exhorted Act 15:32 – confirmed Act 16:40 – they comforted Act 18:23 – strengthening Act 20:12 – were Act 26:16 – a minister Rom 1:11 – to the 1Co 14:3 – comfort 2Co 6:4 – as 2Co 7:6 – comforted 2Co 11:23 – ministers Eph 3:13 – at Phi 1:30 – the same Phi 2:25 – companion Col 1:25 – I am Col 2:2 – their Col 4:8 – and comfort Col 4:11 – fellowworkers 1Th 1:6 – received 1Th 3:5 – I sent 2Th 1:4 – your patience 2Th 2:17 – stablish 1Ti 1:2 – Timothy 1Ti 4:6 – a good Phm 1:1 – Philemon Heb 13:23 – brother 1Pe 4:12 – as 3Jo 1:8 – fellowhelpers
Fuente: The Treasury of Scripture Knowledge
THE ESTABLISHED CHRISTIAN CHARACTER
To establish you concerning your faith.
1Th 3:2
All the Epistles are addressed to Christian people. This fact should be borne in mind when we consider the contents of any of them.
I. The Christian is to be established.Consider what this means:
(a) Progress. The foundation is laid; now the superstructure must be built upon it.
(b) Fixity. The progress is not that of a flowing river, but that of a building in course of erection.
(c) Strength. The building is to be no mere bower of branches, no tent of the wilderness, no shed for temporary occupation, but a permanent, solid house in the eternal city of God. It will have to stand the stress of wind and weather.
(d) Order. That which is established is not heaped together in a rude, confused formation. The true building follows its designers plan. The Christian life must be built on the pattern of its great Architect. There should be thought and purpose in it.
(e) Elevation. The house is built up. We begin at the ground and raise the structure, tier above tier. In the noblest architecture the upward progress introduces the finest features. So in the Christian life we should rise as we grow.
(f) Room for contents. The house has its inhabitants and furniture. The established Christian should have room for Divine stores of truth and holy thought, and for thief- and fire-proof safes which can keep his treasures in security. The complete building is not to be a solid pyramid for the sole purpose of hiding the mummy of its owner, but a glorious temple in which God may dwell.
II. The Christian is to be established by God.Men tried to raise the tower of Babel up to heaven, but they failed in their pride and self-will. We cannot build up our own characters. God is the great Builder, and He is raising the structure of Christian life by all the discipline of daily experience.
III. The establishment of the Christian is assured by the faithfulness of God.It is not yet accomplished. It took forty years to build Herods temple. It takes well-nigh twice forty years to establish the characters of some of Gods children. Nay, who shall say that the process is completed with the ending of this brief earthly life?
Illustration
The whole sweep and tenor of the gospel imply that God will not abandon the good work He has commenced; He has invited us to Himself, He has offered us perfect redemption in Christ. Because He is true and constant He will never leave His people till He has given all that His gospel sets forth, i.e. till He has completed the building of His Church.
Fuente: Church Pulpit Commentary
1Th 3:2. The notes on the preceding verse will explain why our present one mentions Timotheus only as being sent from Athens back to Thessalonica (in Macedonia), there to be rejoined by Silas when he came back from Athens; then trgether they left and went to Paul who was in Corinth. Paul calls Timotheus a minister, which is from DIAKONOS. Thayer’s general definition of the word is, “one who executes the commands of another, especially of a master: a servant, attendant, minister.” It is the word for “deacon” in every place in the King James Version. The word “minister” is never used in the New Testament as applying to preachers as a special class. Fellowlaborer means one who labors with another for a cause in which they both are interested; in the present case it was the Gospel of Christ. To establish denotes that they were to be further strengthened by being comforted through the message sent to them by Paul.
Fuente: Combined Bible Commentary
1Th 3:2. Our brother and fellow-labourer with God. This reading is doubtful, but is preferred by the most discriminating editors. The reading followed by the English version is more natural and presents less difficulty. But the expression fellow-labourer with God is supported by 1Co 3:9. Paul bestows these commendatory titles on Timothy partly from his affection for his young assistant, partly to illustrate still further his love for the Thessalonians, which enabled him to part with so dear and valuable a companion. It has been justly observed, that the fact of Pauls sending Timothy on this mission sufficiently refutes the charge of timidity and weakness which has sometimes been brought against this young disciple. See also Php 2:19-22.
Exhort you concerning your faith. Pauls fear was that the faith of the recent converts might fail under the persecution to which they were exposed. Timothy was sent in the interest of their faith, to explain to them that the troubles in which they were involved were no proof that their faith was foolish, and to encourage them to maintain it.
Fuente: A Popular Commentary on the New Testament
and sent Timothy, our brother and God’s minister in the gospel of Christ, to establish you, and to comfort you concerning your faith [fearful lest the infant church should succumb to temptation or to persecution, and unable longer to endure his want of information concerning it, Paul had sent Timothy, from Athens, that he might visit the Thessalonians, and bring him word as to their spiritual condition; though in so doing he had deprived himself of all brotherly fellowship and ministerial assistance in Athens, the seat of idolatry and vain philosophy];