Exegetical and Hermeneutical Commentary of 1 Thessalonians 3:5
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.
5. For this cause, when I could no longer forbear, I sent to know your faith ] Rather, I also, no longer enduring it, sent, &c. St Paul repeats what he said in 1Th 3:1, but in a different manner, there stating the facts themselves, here indicating his own share in the trouble of his readers: “You were in affliction, and your faith endangered; and I too felt for you an unendurable anxiety.” He has just spoken of Timothy as sent to comfort them, but he was sent at the same time to comfort him (the Apostle), to relieve his distressing fears about them (see 1Th 3:5 b and 6). His own troubles and despondency at Corinth helped to make him apprehensive for the Thessalonian Church (see 1Th 3:7, and comp. Act 18:5; Act 18:9-10 and 1Co 2:3).
The Greek verb for “know” in this clause is different from that employed in the last; it means to ascertain, get to know that I might ascertain your faith “might learn its condition, and know whether or not you were still standing fast in the Lord.”
lest by some means the tempter have tempted you ] “Have” is here the English subjunctive perfect, modern “should have”; but the Greek verb is indicative, and implies a positive expectation: lest by any means the tempter had tempted you (R. V.) a fact of which there was little doubt; the apprehension is revealed in the next clause (Greek subjunctive), and our labour should prove in vain. This was the dark thought which crossed the Apostle’s mind, that he could “no longer bear.”
This “labour” (or “toil,” same word as in ch. 1Th 1:3, see note, and ch. 1Th 2:9) is that which St Paul described pathetically in ch. 1Th 2:1-12, beginning with the “entrance” that certainly “was not vain.” To think that all this labour might be lost, and a success at first so glorious end in blank failure! The sentence might be rendered quite as grammatically, and more vividly, in the interrogative, expressing the apprehension as it actually arose in the Apostle’s mind: I sent that I might know about your faith: had the Tempter haply tempted you, and would our labour prove in vain?
“The Tempter” is so styled once besides, in the account of Christ’s Temptation, Mat 4:3. Comp. note on Satan, ch. 1Th 2:18. While “hindering” Paul from coming to their help, Satan would be “tempting” the Thessalonians to forsake their faith. This fear wrung the Apostle’s heart.
In passing from 1Th 3:5-6 there is a striking change from painful suspense to relief and joy
Fuente: The Cambridge Bible for Schools and Colleges
For this cause – Since I knew that you were so liable to be persecuted, and since I feared that some might be turned from the truth by this opposition.
When I could no longer forbear – See the notes at 1Th 3:1.
I sent to know your faith – That is, your fidelity. or your steadfastness in the gospel.
Lest by some means – Either by allurements to apostasy, set before you by your former pagan friends; or by the arts of false teachers; or by the severity of suffering. Satan has many methods of seducing people from the truth, and Paul was fearful that by some of his arts he might be successful there.
The tempter – Satan; for though the Jews were the immediate actors in those transactions, yet the apostle regarded them as being under the direction of Satan, and as accomplishing his purposes. He was, therefore, the real author of the persecutions which had been excited. He is here called the Tempter, as he is often (compare Matt. iv.), and the truths taught are:
(1) That Satan is the great author of persecution; and,
(2) That in a time of persecution – or of trial of any kind – he endeavors to tempt people to swerve from the truth, and to abandon their religion. In persecution, people are tempted to apostatize from God, in order to avoid suffering. In afflictions of other kinds, Satan often tempts the sufferer to murmur and complain; to charge God with harshness, partiality, and severity, and to give vent to expressions that will show that religion has none of its boasted power to support the soul in the day of trial; compare Job 1:9-11. In all times of affliction, as well as in prosperity, we may be sure that the Tempter is not far off, and should be on our guard against his wiles.
And our labour be in vain – By your being turned from the faith; notes, Gal 4:11.
Fuente: Albert Barnes’ Notes on the Bible
1Th 3:5
For this cause, when I could no longer forbear, I sent to know your faith
Christian solicitude
I.
Its nature. When I could no longer forbear.
1. As a moral quality and exercise it must be distinguished from personal anxiety. This is everywhere forbidden: Take no thought, etc., Be careful for nothing. And it is easy to see why it is prohibited. It is selfish, and is provocative of those vices which are detrimental to the Christian character–irritation, unbelief, fear, and general unfitness for duty. But Christian solicitude is for others, is unselfish, self-forgetful, benevolent, and inspires a good many of those virtues which are inseparable from an exemplary Christian life–sympathy, self-sacrifice, helpfulness.
2. In certain cases it warrantably assumes an intense form. When a relative or a friend is in perilous circumstances through travel, occupation, etc., it is legitimate to feel anxious about him. This we generally do. But how much keener should be our anxiety when his soul is in danger, either through being unawakened, or through being exposed like the Thessalonians to temptation? Yet how insensible most are to the latter duty. A father, terribly solicitous about his sons temporal advancement, never bestows a thought about his eternal interests. When a daughter is away in some sphere of fashion or frivolity the mothers care about her health, prospects of marriage, etc., will be carried to the point of distress; while the nature of the moral atmosphere which the daughter breathes will hardly enter the mothers mind. How different with Paul. As the context shows he had the deepest sympathy with them in their physical dangers, but his supreme concern is about their faith.
II. Its method: I sent. This was all he could do. And this is often all we can do. We cannot always be with our friends to give them the benefit of our counsel, sympathy, help and protection; but we can always send–
1. Messages to them. How seldom are letters employed as means of usefulness! What an immense amount of correspondence many of us get through in a year, and yet how little of it is utilized for God. How trivial much of it is even with those who need that it should be serious and practical. Yet no means could be more effective for conveying admonition, encouragement, and advice. The spoken word passes to be often forgotten; the written word may remain to be pondered. And then there are those who are too diffident to speak, who have no difficulty in writing.
2. Prayers to God. We may be sure of the acceptableness of our solicitude when expressed to Him. He only can help in times of spiritual danger. Our anxiety as expressed to them is only helpful as it drives them to God; then equally helpful is that prayerful solicitude which brings God near to them.
III. Its purpose.
1. Deliverance from spiritual peril.
2. Maintenance of spiritual work.
The temptations of one hour may undo all the efforts of parents, friends, pastors and teachers for years. How often has a timely word or message arrested a downward career and saved a soul. (J. W. Burn.)
The Tempter—
Satan more prominent in the New Testament than in the Old
Very remarkable is the prominence which Satan assumes in the New Testament, compared with the manner in which he is kept in the background in the Old. There, after the first appearance of the adversary in paradise, he is withdrawn for a long while from the scene; nay, there is but a glimpse of him, a passing indication here and there of such a spiritual head of the kingdom of evil, through the whole earlier economy–as in Job 1:1-22; Job 2:1-13; Zec 3:1-2; 1Ch 21:1; he is only referred to twice in the Apocrypha (Wis 2:24; Sir 21:27). This may partly be explained on the principle that where lights are brightest, shadows are darkest; it needed the highest revelation of good to show us the deepest depth of evil. But, no doubt in that childhood of the human race, men were not ripe for this knowledge. For as many as took it in earnest it would have been too dreadful thus to know of one who had been a prince of light. Those, therefore, who are under a Divine education are not allowed to understand anything very distinctly of Satan, till with the spiritual eye it is given to them to behold him as lightning fall from heaven; then the Scripture speaks of him without reserve. Notice the analogy in 1Jn 2:13-14. To some the doctrine of the tempter is a stumbling block; but it is not by Scriptural arguments alone that it is supported. There is a dark, mysterious element in mans life and history, which nothing else can explain. All who shrink from looking down into the abysmal depths of mans fall, seem to count that much will have been gained thereby; although it may be pertinently asked, What is the profit of getting rid of the devil, so long as the devilish remains? of explaining away an evil one, so long as the evil ones who remain are so many? What profit, indeed? Assuredly this doctrine of an evil spirit, tempting, seducing, deceiving, prompting to rebellion, so far from casting a deeper gloom on the mysterious destinies of humanity, is full of consolation, and lights up with a gleam of hope spots which would seem utterly dark without it. One might well despair of oneself, having no choice but to believe that all the strange suggestions of evil which have risen up before ones own heart had been born there; one might well despair of ones kind, having no choice but to believe that all its hideous sins and monstrous crimes had been self-conceived and born in its own bosom. But there is hope, if an enemy hath done this; if, however, the soil in which all these wicked thoughts and works have sprung up has been the heart of man, yet the seed from which they sprung had been sown there by the hand of another. And who will venture to deny this devilish, as distinguished from the animal in man? None, certainly, who knows aught of the dread possibilities of sin lurking in his own bosom, who has studied with any true insight the moral history of the world. In what way else explain that men not merely depart from God, but that they defy Him? What else will account for delight in the contemplation or infliction of pain, for strange inventions of wickedness, above all, of cruelty and lust–lust hard by hate? What else will account for evil chosen for its own sake, and for the fierce joy men so often find in the violation of law, this violation being itself the attraction? The mystery is as inexplicable as it is dreadful, so long as man will know nothing of a spiritual world beneath him as well as above him; but it is only too easy to understand, so soon as we recognize mans evil as not altogether his own, but detect behind his transgression an earlier transgressor–one who fell, not as men fall, for mans fall was broken by the very flesh which invited it; but who fell as only spirits can fall, from the height of heaven to the depth of hell; fell, never to rise again; for he was not deceived, was not tempted as was Adam; but himself chose the evil with the clearest intuition that it was evil, forsook the good with the clearest intuition that it was good: whose sin, therefore, in its essence, was the sin against the Holy Ghost, and as such never to be forgiven. All is explicable when we recognize the existence of such a spirit; who being lost without hope of redemption himself, seeks to work the same loss in other of Gods creatures, and counts it a small triumph to have made a man bestial, unless he can make him devilish as well. (Abp. Trench.)
The subtlety of the Tempter
An enemy, before he besiegeth a city, surroundeth it at a distance to see where the wall is weakest, best to be battered, lowest, easiest to be scaled; ditch narrowest to be bridged, shallowest to be waded over; what place, if not regularly fortified, where he may approach with least danger, and assault with most advantage. So Satan walketh about surveying all the powers of our souls, where he may most probably lay his temptations,–as whether our understandings are easier corrupted with error, or our fancies with levity, or our wills with frowardness, or our affections with excess. (J. Spencer.)
Degrees in temptation
Satan seldom comes to Christians with great temptations, or with a temptation to commit a great sin. You bring a green log and a candle together, and they are very safe neighbours; but bring a few shavings, and set them alight, and then bring a few small sticks and let them take fire, and the log be in the midst of them, and you will soon get rid of your log. And so it is with little sins. You will be startled with the idea of committing a great sin; and so the devil brings you a little temptation, and leaves you to indulge yourself. There is no great harm in this; no great peril in that; and so by these little chips we are first easily lighted up, and at last the green log is burned. (J. Newton.)
Seduction of temptation
Of the Lurleyberg on the Rhine, with the whirlpool and deceitful eddies near it, where many a raft and fishing boat has gone down, many wild legends are related. Tradition makes the rock the dwelling place of a Syren, who, by her sweet songs, enchanted all who heard her. The mariners of the Rhine, heedless of the dangers which beset them at this point, when once they heard the seducing song of the water nymph, altogether abandoned their charge to the course of the current, and frequently perished in the whirlpool, or were wrecked against the rock. (W. Denton, M. A.)
Where temptation assails
There is a deep truth contained in the fabled story of old, where a mother, wishing to render her son invulnerable, plunged him into the Styx, but forgot to dip in his heel, by which she held him. We are baptized in the blood and fire of sorrow, that temptation may make us invulnerable; but let us remember that trials will assail our most vulnerable part, be it the head, or heart, or heel. (F. W. Robertson, M. A.)
Temptation comes unawares
Many horses fall at the bottom of a hill because the driver thinks the danger past and the need to hold the reins with a firm grip less pressing. So it is often with us when we are not specially tempted to overt sin, we are more in danger through slothful ease. There is no devil, says Ralph Erskine, so bad as no devil. (C. H. Spurgeon.)
Sinful hearts invite temptation
No one would make overtures to a bolted door or a dead wall. It is some face at the window that invites proffer. (H. W. Beecher.)
Resistance to temptation possible
It is the devils part to suggest: ours not to consent. As oft as we resist him, so often we overcome him; as often as we overcome him, so often we bring joy to the angels and glory to God; who opposeth us that we may contend; and assisteth us that we may conquer. (St. Bernard.)
Trial endured
Constantius (father of Constantine the Great) once published an edict requiring all Christians in his dominions to abjure their religion on pain of losing all their civil honours and offices. Some thereupon, like Demas and Diotrephes, forsook Christ and embraced the present world, but others stood firm, being willing to count all things but loss for their faith and for the love of their Master. Constantius then, having discovered who the real Christians were, restored them to their places, and banished the hypocrites, saying: They can never be true to their emperor who are false to their Maker.
Temptation without warning
One summer the earth heaved like a tumultuous sea, and Ischia and its capital were in ruins and death; and a few weeks later the ocean rolled its force over Eastern islands, and lands, and houses, and men disappeared beneath its waves. In this way, oftentimes without warning, does temptation sweep on the soul. And its assault comes when night, is over, and our eyes are shut to duty, to God, and to good. Reason will not daunt the tempter, for he makes the reason his captive. Imagination and memory fly to his side; and even conscience assumes but a proud neutrality. Oh, that is the hour of humbling; we were, we are not! Heaven looks on in pity, and Satan exults over a sinner who had repented and has gone back. There is no influence, no possibility of escape for man unless in the interposed power of his God. The power that is in us, is it asleep often? Do we often fall? Oh! wake up that gift, stir it into energy; beat down the environing defences of your basest foe; and remember Him of whom you are to walk worthy, and that true and holy fellowship of the saints in which you are called to live. (The Quiver.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. For this cause] Knowing that you would be persecuted, and knowing that your apostasy was possible, I sent to know your faith-whether you continued steadfast in the truth, lest you might have been tempted by Satan to consult your present ease, and abandon the Gospel, for which you suffered persecution.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The apostle here gives a further account of the reason why he sent Timothy to them, which was to know their faith, whether it continued stedfast under all their sufferings and temptations. He feared Satan, whom he calls
the tempter, might have some way or other tempted them, either by false teachers to seduce them, or by sufferings to affright them. He was more concerned about the inward state of their souls, than their outward condition; and commonly temptations go along with persecutions. And the apostle, having bestowed great labour upon them, feared lest it might
be in vain, that the tempter had prevailed. Satans first work is to keep men from believing, his next is to destroy their faith: young converts are commonly most assaulted. Pauls heart was therefore very solicitous for them, so that (as he said before) he could not any longer forbear sending to know how it was with them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. For this causeBecause Iknow of your “tribulation” having actually begun (1Th3:4).
when IGreek,“when I also (as well as Timothy, who, Paul delicatelyimplies, was equally anxious respecting them, compare “we,”1Th 3:1), could no longercontain myself (endure the suspense).”
I sentPaul was theactual sender; hence the “I” here: Paul, Silas, and Timothyhimself had agreed on the mission already, before Paul went toAthens: hence the “we,” (see on 1Th3:1).
to knowto learn thestate of your faith, whether it stood the trial (Col4:8).
lest . . . have tempted . . .and . . . beThe indicative is used in the former sentence, thesubjunctive in the latter. Translate therefore, “To know . . .whether haply the tempter have tempted you (theindicative implying that he supposed such was the case), and lest(in that case) our labor may prove to be in vain”(compare Ga 4:11). Our labor inpreaching would in that case be vain, so far as ye areconcerned, but not as concerns us in so far as we havesincerely labored (Isa 49:4;1Co 3:8).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For this cause, when I could no longer forbear,…. Or “bear” the above vehement desire of seeing them, or of hearing from them. Here the apostle speaks in the singular number, and seems to intimate, as if what was said before of the like kind is to be understood singly of him; for these words are a repetition and summary of the foregoing, with some diversity:
I sent to know your faith; how it stood, whether it was staggering through these afflictions, or firm; whether it was weak or strong, what was wanting in it; and whether it grew and increased. The Arabic version adds, “and charity”; for of this, as well as of faith, Timothy brought an account, as appears from the following verse.
Lest by some means the tempter; Satan, so called from his common and constant employ in tempting men to sin; see Mt 4:3
have tempted you with success, and got an advantage over them, improving these afflictions to such a purpose as to move them from the hope of the Gospel, and relinquish the profession of it; for otherwise there was no question to be made but he had tempted them, or solicited them to it; for none of the saints are free from his temptations; the apostle himself was not, nor indeed our Lord Jesus Christ: but the apostle’s fears were, lest he should so have tempted them as to have gained upon them, and have persuaded them to have turned their backs upon the Gospel, and not expose their name and credit, and hazard the toss of worldly substance, and even life itself, for the sake of it.
And our labour be in vain: in preaching the Gospel among them; not with respect to God, to whom the word never returns void and empty; nor with regard to the apostles, whose judgment was with the Lord, and their work with their God, who will of his own grace reward them; but with respect to the Thessalonians, to whom, should Satan gain his point, it would be of no use and service, for which the concern was. The Ethiopic version reads, “and your labour be in vain”: in receiving the apostles, embracing and professing the Gospel, and suffering for it; see Ga 3:4 but the common reading is best, and agrees with what the apostle elsewhere says, Ga 4:11.
Fuente: John Gill’s Exposition of the Entire Bible
That I might know ( ). Paul’s common idiom (verse 2), and the infinitive of purpose (second aorist ingressive active of , come to know).
Lest by any means the tempter had tempted you ( ). Findlay takes this as a question with negative answer, but most likely negative final clause with about a past action with aorist indicative according to the classic idiom as in Ga 2:2 ( —) and Ga 4:11 after verb of fearing (Robertson, Grammar, p. 988). It is a fear that the thing may turn out to be so about the past.
Should be (). Here the usual construction appears (aorist subjunctive with ) about the future.
Fuente: Robertson’s Word Pictures in the New Testament
The tempter [ ] . Only here and Mt 4:3. LXX See on Mt 6:13.
In vain [ ] . The phrase only in Paul. See 2Co 6:1; Gal 2:2; Phi 2:16. The force of the preposition is fairly represented by to in the phrase to no purpose. LXX has eijv kenon, eijv to kenon, and eijv kena.
Fuente: Vincent’s Word Studies in the New Testament
1) “For this cause, when I could no longer forbear” (dia touto kago meketi stegon) “Therefore I also no longer bearing up”, 1Th 3:1. Because Paul cared for the lives of these brethren he was willing to be alone, deprived of the help of other Missionary brethren, that the weaker in Christ might be helped in Thessalonica, Rom 15:1.
2) “I sent to know your faith” (epempsa eis to gnonai ten pistin humon) “I sent to know your faith”, how they held together under pressure of persecution. He yearned to know of their physical, emotional, spiritual, and doctrinal welfare, 1Th 3:2.
3) “Lest by some means the tempter have tempted you” (me pos epeirasen humas ho peirazon) “Lest somehow the tempter tempting you all”; Paul held a Godly care and jealousy for each church, as the bride of Christ, in each locality, 2Co 11:1-4. He desired that they be armed against enemies of Christ, Eph 6:10-18; 2Ti 4:1-3.
4) “And our labour be in vain” (kai eis kenon genetoi ho kopos hemon) “and our labour become in vain”, empty, barren, or unfruitful, lest the Church have its candlestick, bridal state, removed, and the church members lose their personal available rewards, through building a life on moral and religious wood, hay, and stubble, 1Co 3:10-15; 2Jn 1:8; Rev 2:8; Rev 3:11; Rev 2:5; Gal 4:10-11.
Fuente: Garner-Howes Baptist Commentary
5 Lest perhaps the tempter has tempted you. By this term he teaches us that temptations are always to be dreaded, because it is the proper office of Satan to tempt. As, however, he never ceases to place ambushes for us on all sides, and to lay snares for us all around, so we must be on our watch, eagerly taking heed. And now he says openly what in the outset he had avoided saying, as being too harsh — that he had felt concerned lest his labors should be vain, if, peradventure, Satan should prevail. And this he does that they may be carefully upon their watch, and may stir themselves up the more vigorously to resistance.
Fuente: Calvin’s Complete Commentary
Text (1Th. 3:5)
5 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.
Translation and Paraphrase
5.
Because of this (tribulation which I knew would befall you), I also, when I could no longer conceal (and endure) (my fears about what might have happened to you) sent (Timothy unto you), so that I could know (how) your faith (had held out), lest by any means the tempter (Satan) had (successfully) tempted you, and our toil (among you) had become in vain (because you had fallen away from the faith).
Notes (1Th. 3:5)
1.
The fears of a true minister that Satan may have destroyed the faith of his converts can be an overpowering burden to him. Pauls fears about the Thessalonians were so intense that he could not even preach in Corinth, until Timothy and Silas arrived with the reassuring news from Thessalonica. Act. 18:5; 1Th. 3:6-7.
2.
This verse is so closely joined to the preceding verses that it cannot be understood without reading them, but when those verses are read along with this one, this one becomes very plain.
The cause which made Paul send Timothy to learn about their faith, is the tribulation (mentioned in 1Th. 3:3-4) which he knew would befall them and indeed had.
3.
Paul was mainly concerned about the faith of the Thessalonians. He sent Timothy to learn about their faith, 1Th. 3:7. Their faith was his main concern rather than their physical welfare or even their survival. There is a rather obvious point in this for us.
4,
Of course, the tempter is Satan. 1Th. 2:18. Satans temptations could have turned the Thessalonians away from the faith.
5.
Satan tempts us by any means. Some of his methods are smooth and slick. Some of them are iron-fisted and cruel. Satan can tempt people by incontinency. 1Co. 7:5. Satan beguiles and corrupts us from the simplicity that is in Christ. 2Co. 11:3.
6.
When Satans temptations are successful, the preachers labor is in vain, (The word labor used here is kopos. For its meaning, see notes on 1Th. 1:3, par. 2.) Paul often expressed the fear that his work might be in vain.
Gal. 2:2Let by any means I should run, or had run in vain.
1Co. 3:15If any mans work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.
Php. 2:16That I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.
7.
The fact that Pauls work among the Thessalonians would have been in vain if Satan had successfully tempted them, shows that people CAN be lost, even after they are once saved.
No one can deny that the Thessalonians were saved. They were elect. 1Th. 1:4. They had the joy of the Holy Spirit. 1Th. 1:6.
As long as they remained saved, Pauls work among them could not have been in vain. The fact that Paul feared that his work among them might be in vain proves that they could become lost again. They were elect, but not unconditionally elect.
STUDY SUGGESTION
Turn now to the Did You Learn? questions at the end of chapter 3 [see Chapter Comments], and see if you can answer questions 10 to 18.
Fuente: College Press Bible Study Textbook Series
(5) For this cause.Because I knew that temptation was sure to overtake you, I sent to see whether our work still lived, and was likely to live, in spite of it.
To know your faith.To ascertain whether you still believed: only the form courteously implies that the faith was certainly there, and St. Paul only sent to make assurance doubly sure.
The tempter.See Mat. 4:3. The word and the tense in the Greek imply, not only that it is his character to tempt, but that it is his constant occupation.
Have tempted you . . . .The original implies no doubt on the writers part that the Thessalonians had been tempted; the only doubt was, how they had borne it. The striking out of the comma after tempted you, and reading the clauses quickly together, will give a fair notion of the purport. It might be paraphrased, Lest, in consequence of the temptations which the tempter brought against you, our toil should prove in vain. The temptations were those of persecution, and the time at which they befell, the same as in 1Th. 3:4, it came to pass.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. For this cause Their afflictions: an earnest repetition. It was not for cause of mere homesick longing for them; but for cause of their trials and the persistence of their faith, and the surety of their eternal salvation, that he could no longer forbear.
The tempter Satan, 1Th 2:18, by himself or his human agents.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For this reason 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 labour should be in vain.’
The change to the first person singular brings out how much he was moved by what he was talking about. He felt personally involved. He had heard about what they were going through, and was concerned about what effect it was having on their faith. So in the end he could not restrain himself. He had to know. That was why he had despatched Timothy in order to find out.
‘Lest by any means the tempter had tempted you.’ Paul was very much aware that once a person became a Christian they became a prey of the Tempter. ‘By any means’ reminds us that his methods are not restricted to persecution and affliction (compare Eph 6:12). But in context that was clearly to the fore. Paul saw the hand of the Tempter behind all attacks on Christians. He was encouraged in this by the words of Jesus Himself. Satan had desired to have them that he might sift them as wheat (Luk 22:31 compare Job 1-2). He had used tribulation to try to shake their faith, and persuade them to turn from Christ.
‘And our labour should be in vain.’ The change to the subjunctive indicates that this was something mooted, not something believed. It had been a possibility that their labour might have been in vain, but Paul had hoped for better things, in which as it turned out he was justified. The word for labour suggests great effort. The ministry had not been an easy one, as indeed no ministry should be.
Fuente: Commentary Series on the Bible by Peter Pett
The effect upon the apostle of Timothy’s encouraging report:
v. 5. 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.
v. 6. 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,
v. 7. therefore, brethren, we were comforted over you in all our affliction and distress by your faith;
v. 8. for now we live, if ye stand fast in the Lord. The apostle here resumes the thought of 1Th 3:1, referring again to his constant anxiety in their behalf: On this account I also, when I could no longer bear it, sent to find out about your faith, whether perhaps the Tempter had tempted you and our toil had been thrown away. The apostle’s personal interest in the matter is here brought out by his changing from the plural to the singular. The Thessalonians had experienced suffering; he, on his part, had done what he could to keep them firm in the faith. His anxiety for them having reached the point when he could no longer endure the suspense, Timothy had been dispatched as his representative to get information concerning their stand in the faith. For, as Paul tells his readers, there was always danger that the devil might have succeeded in trapping them and thus rendering all his hard labor in their city useless and frustrating all his toil in their behalf. The same danger threatens the Christians of our day. The devil either leads them to a false security and thus creates an attitude of indifference, or he brings persecutions upon them, causing them to deny their faith.
Now, however, the apostle’s anxiety had been quieted: Now, however, Timothy having come to us from you and having brought us the good news of your faith and love, and that you have a good remembrance of us always, eagerly desiring to see us, just as also we are to see you, for that reason we were comforted, brethren, concerning you, in all our own distress and trouble, through your faith, because now we live if you stand firm in the Lord. Timothy had now joined the apostle at Corinth, and it was his report that had urged the apostle to pen these lines at once. Good news he had brought, an excellent account of their faith and love. The Gospel had not been preached in their midst in vain. It had not only worked faith in the hearts of the Thessalonians, but it had kept them in the faith, and it had brought forth the fruit of faith in their lives, love toward God and their fellow-men. Their attachment to the apostle was also as warm as ever; they still remembered him kindly, they were filled with anxious longing to see him, their eagerness in this respect equaling his own. All these factors combined in giving Paul the greatest comfort and cheer. Amidst all his own troubles and afflictions he was at least fully satisfied about them. Their perseverance in faith was such a source of consolation to him that all considerations of his own state dwindled into insignificance. He felt refreshed, revived, he was full of the true joy of living. If they would but remain firm in the Lord, in faith, he would consider that he had not lived and was not living in vain. It was an appeal which was intended to stimulate the Thessalonians to their highest efforts in their Christian life.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Th 3:5 . ] on this account, i.e. on account of the actual commencement of trouble. But, incorrectly, Fromond.: ne tribulationibus meis turbaremini.
The in does not belong to the whole sentence: “therefore also, no longer forbearing, I sent” (de Wette, Koch, Bisping), for then would have been written (the passages adduced by de Wette to the contrary do not prove what is designed); rather impressively gives prominence to the person of the : therefore I also . Thus a relation must be contained in it to other persons. Schott, whom Olshausen follows, supposes these others the Thessalonians, finding the thought expressed: “as ye , in consequence of the troubles which befell me, were anxious for me , so I also could no longer bear to be without information concerning you .” But, according to the connection ( , 1Th 3:4 ), a relation must be contained in to others, of whom, as of Paul, a in respect of the Thessalonians is asserted. [47] These others are the Christian circle with the apostle in Athens (Act 17:34 ), including Timotheus sent from it to Thessalonica. Events such as befell the Thessalonians must have awakened lively sympathy in every Christian who heard of them. Entirely perverted is the view of Hofmann, who takes the singular, 1Th 3:5 , as a contrast to the plural, 1Th 3:1 . In 1Th 3:5 only Paul is spoken of, whereas in 1Th 3:1 Paul and Silvanus are referred to. He accordingly infers, that besides Timotheus, sent by Paul and Silvanus jointly to Thessalonica, there was another sent specially by Paul. After Timotheus was on his journey to strengthen the Thessalonian Church against the persecution which had broken out upon them, Paul, at a time when Silvanus was also absent, sent a second, this time for his own sake; his own troubled condition making the want of news from Thessalonica insupportable, lest perhaps the fruit of his labours among them might be entirely lost. Yet before the return of this unknown messenger Silvanus and also Timotheus had rejoined the apostle!
] in order to learn , belongs to the subject of the verb ; thus: “in order that I, the sender, might learn;” not: in order that he (Timotheus) might learn (Pelt, Olshausen, and others).
] your faith, i.e. how it is with it, how it stands.
] depends on , not on , and is the introductory particle of an indirect question: whether perhaps the tempter has tempted you . So Wahl, Schott, and de Wette; also Bouman, Chartae theolog. I. p. 80. Without reason, Beza, Grotius, Turretin, Benson, Koppe, Flatt, Pelt, Winer, p. 448 [E. T. 633 f.], supply before : “filled with anxiety lest the tempter should have tempted you.”
] another expression for , 1Th 2:18 . Comp. Mat 4:3 .
] see Meyer on Gal 2:2 .
] correctly, Schott: ut cognoscerem, quomodo se haberet persuasio vestra, num forte tentator vos tentaverit , adeo ut (quod deus avertat!) labor meus irritus fieri possit . The aorist indicative refers to a fact which possibly may have already happened; but the conjunctive refers to a fact which belongs to the future, and is conceived as a consequence of the first fact. Fritzsche ( Opusc. Fritzschiorum , p. 176), to whom de Wette and Koch adhere, explains it: ut cognoscerem, an forte Satanas vos tentasset et ne forte labores mei irriti essent. He thus takes in the first clause as an interrogative particle, and in the second clause as an expression of fear; an explanation which Winer rightly designates as harsh.
Moreover, incorrectly, Whitby, Macknight, Baumgarten-Crusius: in is implied “tempted with success,” “seduced.” The idea of seduction exists only by the addition of .
[47] It might otherwise be assumed that Paul here anticipates what he first, in ver. 6, observes of the Thessalonians, namely, that they also had a longing for him; and thus , which belongs to , not to , is explained. But this is an expedient which is artificial, and is to be rejected because , ver. 5, and , ver. 6, are not co-extensive ideas.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(5) 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. (6) 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: (7) Therefore, brethren, we were comforted over you in all our affliction and distress by your faith: (8) For now we live, if ye stand fast in the Lord. (9) For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God; (10) Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?
In the present day of the Gospel, when the spirit of persecution is known only in name, it is hardly possible to conceive, how the minds of the faithful were exercised, when, as Paul here saith, he could no longer forbear to know how they stood in the faith; and how the heart of the Apostle rejoiced, in the tidings he received, of the Church’s welfare. It is blessed when the Church centers all in Christ. The least departure from this, is going off the foundation. But when all rests on Christ, and all is built up in Christ; perfect peace, and happiness, will mark the order, and joy of the people. Blessedly Paul calls this life. For now we live (saith he) if ye stand fast in the Lord.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
5 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.
Ver. 5. To know your faith ] That is, your perseverance and increase in faith. That which the devil mainly endeavoureth, is, to hinder and unsettle our faith, as he dealt by Eve and Peter,Luk 22:31-32Luk 22:31-32 , to batter this buckler, Eph 6:16 , for then he knows he may do what he will with us. Omnia perdidit, qui fidem amisit. He destroys all things who loses faith. (Seneca.)
Lest by some means the tempter ] Who feels our pulses, and fits his assaults accordingly. See Trapp on “ Mat 4:3 “
And our labour be in vain ] So it proves many times by Satan’s malice. Other labourers can find their work as they left it, not so ministers; the devil cometh and marreth all.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5 .] , because tribulation had verily begun among you ( ).
seems to convey a delicate hint that Timotheus also was anxious respecting them: or it may have the same reference as , ch. 1Th 2:13 , viz. to the other Christians who had heard of their tribulation. De W. would render, not, ‘ therefore I also &c. ’ but ‘ therefore also, I &c. ’ But this would require (as Ln.) or .
. ] that I (not ‘ he ’) might know (be informed about): belongs to the subject of the verb .
. . .] lest perchance the tempter (ref.) have tempted (not, as Whitby, al., ‘ seduced ’) you (indicative betokening the fact absolute), and our labour might be (subjunctive, betokening the fact conditional) to no purpose (reff.). Fritz. and De W. rather harshly take in two different meanings, with the first clause as ‘ an forte,’ and with the second as ‘ ne forte.’
Fuente: Henry Alford’s Greek Testament
1Th 3:5 . Resuming the thought of 1Th 3:1-3 a , after the parenthetical digression of 3 b , 4, but adding a fresh reason for the mission of Timothy, viz. , the apostle’s desire to have his personal anxiety about the Thessalonians relieved. It is needless to suppose (with Hofmann and Spitta) that 1Th 3:5 refers to a fresh messenger or a letter (Wohl.) despatched by Paul on his own account. As in 1Th 2:18 , Paul passes to the singular, to emphasise his personal interest in the matter; the change of number, especially after the generic use of the plural in 3, 4, does not necessarily prove that the plural of 1Th 3:1 means Paul alone. The dominating anxiety of Paul was about their faith (1Th 3:5-10 ). He was overjoyed to hear that they retained “a kindly remembrance” of himself, and he reciprocates their desire for another meeting; but, while this undoubtedly entered into their general Christian position, it is the former on which unselfishly he dwells ( cf. the transition in 10 a and 10 b ). . . . “Initium omnium malarum tentationum inconstantia animi est et parua ad Deum confidentia” ( De Imit. Christi , i. 13, 5). , with success, it is implied.
Fuente: The Expositors Greek Testament by Robertson
For this cause = On account of (App-104. 1Th 3:2) this.
know. App-132.
lest, &c. Greek. me pos.
have. Omit.
in vain. See 1Th 2:1, and compare 2Co 6:1. Gal 1:2, Gal 1:2. Php 1:2, Php 1:16.
Fuente: Companion Bible Notes, Appendices and Graphics
5.] , because tribulation had verily begun among you ( ).
seems to convey a delicate hint that Timotheus also was anxious respecting them: or it may have the same reference as , ch. 1Th 2:13,-viz. to the other Christians who had heard of their tribulation. De W. would render, not, therefore I also &c.-but therefore also, I &c. But this would require (as Ln.) -or .
.] that I (not he) might know (be informed about): belongs to the subject of the verb .
…] lest perchance the tempter (ref.) have tempted (not, as Whitby, al., seduced) you (indicative betokening the fact absolute), and our labour might be (subjunctive, betokening the fact conditional) to no purpose (reff.). Fritz. and De W. rather harshly take in two different meanings,-with the first clause as an forte, and with the second as ne forte.
Fuente: The Greek Testament
1Th 3:5. , the tempter) i.e. Satan, ch. 1Th 2:18. The expression contains an Euphemism. Often this enemy is near [lurks underneath] when one would not think that he is. Comp. at Mat 4:3.
Fuente: Gnomon of the New Testament
1Th 3:5
For this cause I also, when I could no longer forbear, sent that I might know your faith,-Because of their knowing of his sufferings and the discouragement, when he could no longer restrain his anxiety about the effect of his sufferings on them, he sent Timothy that he might know their fidelity, or steadfastness in the gospel. [The word know, as it occurs here, suggests fullness of knowledge rather than progress in knowledge.]
lest by any means the tempter had tempted you,-[Paul had just referred to the hindrances to his own movements that Satan had been able to throw across his path. (2:18.) He now writes of a more serious Satanic opposition in the temptation of the young Thessalonian church 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 persecution, may at length have broken down their fidelity and faithfulness. The dangers in which these lay besets Christians in all ages, though the form in which it presents itself varies much.]
and our labor should be in vain.-[Paul feared that Satan might have succeeded in weakening their faith, and that his labors in their behalf might therefore finally come to naught. This recognition of the dependence of his final success upon the steadfastness of those who became obedient to the faith under his labors appears particularly in the following exhortation: So then, my beloved, even as ye have always obeyed, not as in my presence, only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who worketh in you both to will and to work, for his good pleasure. Do all things without murmurings and questionings; that ye may become blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom ye are seen as lights in the world, holding forth the word of life; that I may have whereof to glory in the day of Christ, that I did not run in vain neither labor in vain. (Php 2:12-16.)]
Fuente: Old and New Testaments Restoration Commentary
when: 1Th 3:1
I sent: 1Th 3:2, 1Th 3:6, Act 15:36, 2Co 7:5-7
lest: Mat 4:3, 1Co 7:5, 2Co 2:11, 2Co 11:2, 2Co 11:3, 2Co 11:13-15, Gal 1:6-9, Eph 4:14, Jam 1:13, Jam 1:14
and our: 1Th 2:1, Isa 49:4, Gal 2:2, Gal 4:11, Phi 2:16
Reciprocal: 1Sa 17:18 – look Son 7:12 – let us see Dan 6:19 – General Luk 6:49 – against Luk 8:13 – which Luk 14:28 – counteth Joh 15:4 – Abide Rom 11:22 – if thou 1Co 15:58 – is not 2Co 11:29 – is weak Phi 3:11 – by Col 1:23 – ye continue Col 4:8 – I have Rev 2:26 – keepeth
Fuente: The Treasury of Scripture Knowledge
1Th 3:5. In spite of the precaution mentioned in the preceding verse, Paul wished to reassure himself of their steadfastness, and hence he sent Timotheus to them (verse 2) to strengthen them in the faith.
Fuente: Combined Bible Commentary
1Th 3:5. For this cause, i.e. on account of these afflictions which had fallen upon you.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. One special end why St. Paul sent Timothy to Thessalonica, it was to know their faith, that is, their constancy in the faith; for he had a fear upon him lest Satan the tempter had taken occasion, from the present persecution they were under, to turn them from Christianity; and that by their yielding to his temptation, and apostatizing from the faith, his labour in the gospel had been in vain amongst them.
Here note, that the saints’ persecutions are called temptations, and ascribed to Satan the tempter, who, by his ministers and instruments, endeavours to hinder the progress of the gospel, and by persecutions, to terrify and turn men from the profession of it.
Note further, that there is a holy jealousy in the minds of the faithful ministers of Christ, who, though they hope the best, yet are apt to fear the worst, with reference to the poor people, lest they should run in vain, and labour in vain amongst them; for though their labour shall not be in vain, with respect to themselves, their 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.
Observe, 2. How happily the apostle’s fear was prevented, touching these Thessalonians, by the return of Timothy, and the good tidings which he carried along with him, of the stedfastness of their faith, of the fervency of their charity, and of their particular respect to himself, having always remembrance of him in their prayers, and making a repectful mention of his ministerial labours and diligence, and this always when they had occasion to speak of him.
And lastly, by their passionate and impatient desire to see him, (so much the original word signifies) to which he adds, that his desire was no less ardent to see them, though the providence of God had hitherto hindered him.
Learn hence, that the best tidings which can be brought to the ear of a faithful minister of Jesus Christ is this, that his people are sound and stedfast in the faith, maintainers of charity, and promoters of good works, and do account highly of, and honourably esteem the ministers and ambassadors of Jesus Christ; Timothy brought us good tidings of your faith, charity, and kind remembrance of us.
Learn farther, from the Thessalonians’ fervent desire to see St. Paul, and he to see them, that Christian love doth earnestly long to evidence itself in Christian fellowship, and passionately desires the communion of saints, for the mutual comfort and spirtual advantage of each other; the sweetest privilege, next to communion with God, is communion with his saints.
O! What a pleasure is it, to behold the beautiful and blessed graces of the Holy Spirit of God, sparkling and shining in each other, exciting and quickening one another, acquainting each other with their experiences, and making known to each other their griefs, their doubts, and fears. No wonder then that the Thessalonians desired so passionately to see St. Paul, and he as earnestly to see them.
Fuente: Expository Notes with Practical Observations on the New Testament
1Th 3:5-8. For this cause The apostle proceeds to explain more fully what he began to speak of 1Th 3:1; when I could no longer forbear Or endure the state of anxious uncertainty I was in with regard to persons so dear to me, in such circumstances; I sent to know your faith Whether you continued steadfast and constant in your adherence to the truth; lest the tempter Satan; should have tempted you That is, should by his temptations have caused you to faint under your trials, and so to depart from the faith. Temptations of different kinds usually accompany persecutions. But now, when Timothy came from you Immediately after whose return, it seems, St. Paul wrote this epistle, while his joy was fresh, and his tenderness at the height; and brought us good tidings of your faith, &c., and that ye have good remembrance of us Think of us with affection, and make respectful mention of us upon all occasions. The apostle undoubtedly means their remembering him and his fellow-labourers with respect, as teachers sent from God; and with gratitude, as those who had given them the knowledge of the true God and of eternal life. These things are the best foundations of a respectful, grateful remembrance; for, as Chandler observes, the persons who are converted by the labours of the faithful ministers of Christ owe to their spiritual fathers their own souls; an obligation that ought not to be soon or easily forgotten. Therefore, brethren, we were comforted over, or concerning, you The faithfulness and constancy of the people of God are a great source of comfort to their teachers. For now we live indeed Our life is worth having; or, we enjoy life; if, or seeing that, ye stand fast in the Lord Continue firm in the faith of Christ and of his grace. So great is our affection for you. In like manner, faithful ministers of the gospel, after the apostles example, have no higher joy than when they find their wishes, their prayers, and their labours effectual to the conversion of their people, and for their establishment in truth and grace.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
For this cause [because he feared that persecution might cause them to apostatize] I also, when I could no longer forbear [resuming the thought of verse 1], sent that I might know your faith, lest by any means [and Satan has many] the tempter had tempted you, and our labor should be in vain. [It is sad to lose spiritual labor, but sadder still to lose the souls which are the results of it. But we should not leave this passage without observing that if Paul had had Calvinism in mind, and had wished to assert that the elect might fall from grace and be lost despite their election, he could hardly have stated his point more clearly, for these words are addressed to those whom he has just pronounced elect.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
5. Here we see Paul feared they would apostatize, and be lost. In that case his labor was in vain.
6,7. Much were they cheered by the favorable report which Timothy and Silas brought to Corinth relative to their faith and love, the essential graces of the Christian, the former the human side, and the latter the Divine.
Fuente: William Godbey’s Commentary on the New Testament
Verse 5
I sent; referring to the mission of Timothy alluded to above.