Exegetical and Hermeneutical Commentary of 1 Thessalonians 3:9
For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God;
9. For what thanks can we render to God again for you ] “Again” belongs to the verb “render;” and “thanks” is strictly “thanksgiving.” So we may translate, more freely: what due return of thanksgiving can we make to God? The Apostle puts this question in proof of the strong declaration he has made in 1Th 3:8. He says: “The news that Timothy brings from you is new life to me, so much so that I can find no words sufficient to express my gratitude to God for the abounding joy which now fills my heart in thinking of you.”
The same verb, to render due return (one word in Greek), is employed in a very different connection in 2Th 1:6.
for all the joy wherewith we joy for your sakes ] More exactly, because of you, or on your account. Observe the emphasis of delight with which the Apostle dwells on “you;” he repeats the pronoun eight times in the last four verses.
before our God ] comp. 1Th 3:13, and ch. 1Th 1:3. God was the witness of this exceeding joy, which strove in vain to find expression in fit words of praise.
The condition of alarm and depression which St Paul had previously experienced made this rebound of joy the more vivid. Only those who have suffered much know joy in its full capacity, “as dying, and behold we live! as sorrowing, but ever rejoicing” (2Co 6:9-10).
Fuente: The Cambridge Bible for Schools and Colleges
For what thanks can we render to God again – That is, what expression of thanksgiving can we render to God that shall be an equivalent for the joy which your holy walk has furnished, or which will suitably express our gratitude for it.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. What thanks can we render to God] The high satisfaction and uncommon joy which the apostle felt are strongly depicted in the language he uses. How near his heart did the success of his ministry lie! It was not enough for him that he preached so often, laboured so hard, suffered so much; what were all these if souls were not converted? And what were all conversions, if those who embraced the Gospel did not walk steadily in the way to heaven, and persevere?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is another effect of the message Timothy brought, it caused in the apostle great thanksgivings to God. First he rejoiced in their faith, and then gives thanks to God for that joy. The matter of his rejoicing was their faith, but the author and upholder of this faith was God; and in giving thanks to God for his joy, he gives thanks also to God for their faith from whence it sprang. The joy that ministers have in their peoples faith should break forth into thanksgivings. And the apostles thanks to God was beyond what he could return or express, as appears by the form of his speech:
For what thanks can we render? &c.; as Psa 116:12; What shall I render unto the Lord? said David. And his rejoicing before God implies both the nature of it, it was divine and spiritual, and his respect to God therein, as David danced before the Lord with all his might, 2Sa 6:14; i.e. with a respect to Gods goodness then declared Or the apostle might mean his joy was inward, before God, rather than before men.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. For what thankswhatsufficient thanks?
render . . . againinreturn for His goodness (Ps116:12).
for you“concerningyou.”
for all the joyonaccount of all the joy. It was “comfort,” 1Th3:7, now it is more, namely, joy.
for your sakeson youraccount.
before our GodIt is ajoy which will bear God’s searching eye: a joy as in the presence ofGod, not self-seeking, but disinterested, sincere, and spiritual(compare 1Th 2:20; Joh 15:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For what thanks can we render to God again or you,…. They had given thanks to God for them before, for their faith, love, and patience; see 1Th 1:2 and now having received a further account of them, they looked upon themselves bound to give fresh thanks to God for them, for the increase of their faith and love, and for their perseverance, as they did; see 2Th 1:3 since these are gifts of God’s grace; but they knew not where to begin, what to render, and when to end: the phrase is much like that in Ps 116:12 “what shall I render unto the Lord”, c.
for all the joy wherewith we joy for your sakes before our God: the joy they had was all joy, perfect and complete in its kind see Jas 1:2 and it was not for themselves, on their own account, because of any worldly interest or advantage they had therein, but for the sake of these Thessalonians, whose spiritual welfare they rejoiced at: nor was their joy of a carnal nature, but spiritual; it was a joy in the Holy Ghost, and which was hearty and sincere: it was “before God our” God, their covenant God and Father; it was in his sight and presence, who sees and knows all things, all actions, and the principles of them. Though this last clause, “before our God”, is in the Syriac version, placed at the beginning of the next verse, according to which, it refers, not to thanks or joy before God, but to prayer before him.
Fuente: John Gill’s Exposition of the Entire Bible
Render again unto God ( ). Second aorist active infinitive of double compound verb –, to give back () in return for (). Old verb rare in N.T., but again in 2Th 1:6.
For you ( ). Around (concerning) you, while in verse 2 (over is used for “concerning your faith.”
For (). Basis again as cause or ground for the joy.
Wherewith we joy ( ). Probably cognate accusative with attracted to locative (Mt 2:10).
Fuente: Robertson’s Word Pictures in the New Testament
1) “For what thanks” (tina gar eucharistian) “For what thanks or gratitude”; It was as if Paul could not marshal or call to mind the high quality of gratitude he wanted to express to the faithful Thessalonian brethren and to God.
2) “Can we render to God again for you” (durametha to Theo antapodounai peri humon) “Are we able to return to God concerning you”; To live to old age in confidence that one has succeeded in his one great aim in life in helping others to know and follow the Lord, must call forth gratitude 2Co 9:15.
3) “For all the joy” (epi pase te chara) “over all the joy”; or for the joy upon joy, abounding, bubbling over joy; Joh 3:29; 2Jn 1:12.
4) “Wherewith we joy” (he chairomen) “with which we rejoice” 1Th 2:19-20; Jud 1:24; Joh 15:11; Joh 16:24; 1Pe 4:13.
5) “For your sakes before our God” (di ‘ humas emprosthen thou theou hemon) “because of you all before our God”; as upright walking children are a joy to parents in old age; as successful former students are objects of a teacher’s pride in old age; as super-star athletes become objects of a former coach’s pride, so successful, persevering, happy church saints bring abounding joy to their pastor, missionaries, and former pastors who helped them, then learn of their later faithfulness, Gal 6:9; 2Ti 4:7-8.
Fuente: Garner-Howes Baptist Commentary
9 For what thanksgiving. Not satisfied with a simple affirmation, he intimates how extraordinary is the greatness of his joy, by asking himself what thanks he can render to God; for by speaking thus he declares that he cannot find an expression of gratitude that can come up to the measure of his joy. He says that he rejoices before God, that is, truly and without any pretense.
Fuente: Calvin’s Complete Commentary
Text (1Th. 3:9)
9 For what thanksgiving can we render again unto God for you, for all the joy wherewith we joy for your sakes before our Godi
Translation and Paraphrase
9.
For what kind of thanks can we (possibly) repay to God (that would truly show our feelings) about you? For (such thanks would have to be great enough to include all the joy in which we rejoice on account of you (as we pray) before our God;
Notes (1Th. 3:9)
1.
This verse all boils down to a simple question: How can we ever be thankful enough for you?
2.
The question begun here in 1Th. 3:9 extends on through the tenth verse, where it is extended into a description of how Paul prayed long and hard for them. To make the question more apparent in our paraphrase, we have inserted the question mark into the ninth verse, and made a separate sentence out of the last half of verse nine and all of verse ten.
3.
Paul felt like he should repay or recompense back to God sufficient thanks to show how grateful he was for the Thessalonians. Paul found this to be impossible, for he was too thankful for the Thessalonians to express it.
4.
The expression, joy wherewith we joy, is rather a Hebrew way of expressing tremendous, superlative joy.
Fuente: College Press Bible Study Textbook Series
(9) For what thanks can we render.An apology for the enthusiastic expressions used in the three foregoing verses. I may call it a gospel, a balm for all anxieties, a new life, for what mode of thanksgiving could be deemed extravagant in such a case of joy?
Before our God.As in 1Th. 1:3, the occasion on which the joy and thankfulness bursts out is in prayer; perhaps, in connection with thanksgiving, especially at the great Eucharistic Thanksgiving (1Co. 14:16), when he stood before the Lord in a special manner (Act. 13:2; comp. Lev. 1:3; Lev. 1:11; Lev. 3:1, et al).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Thanks render Our apostle now first describes his thanks, his joy, his nightly and daily prayers over the news from Thessalonica; and, then, breaks forth into one of those same prayers in their behalf.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For what thanksgiving can we render again to God for you, for all the joy with which we joy for your sakes before our God, night and day praying exceedingly that we may see your face, and perfect that which is lacking in your faith.’
Paul might have been excused for feeling a little self-satisfaction for the success of his ministry, but had he done so it might have been the end of his success. Once a man begins to think he is something in the spiritual realm he becomes nothing (Gal 6:3; 1Co 8:2). But Paul was too wise for that. He knew that the spiritual success of his work was totally due to God and he accordingly rendered thanks to Him. Indeed he recognised that the thanksgiving due was so much that he could not achieve it. When he thought of the joy he had experienced as a result of what God had done he was overwhelmed.
‘For all the joy with which we joy for your sakes before our God.’ As he prayed before God to be able to see them again and build them up further in the faith, his joy overflowed in the presence of God at the blessings God had bestowed on them.
‘Night and day praying exceedingly.’ There was nothing half hearted about his desire to see them and bring them blessing. The cry of his heart was continual and fervent, for he knew that there was more that they needed to know.
‘Perfect that which was lacking in your faith.’ His longing was to be able to teach them more so that they would be well rounded in their theology. ‘Faith’ here surely includes reference to the content of their faith, what they believed. There was so much more that he wanted to pass on. But such expansion of knowledge of the faith, if rightly received, will also result in growth in faith and in the love of God.
‘Perfect.’ A word used of the mending of nets, of equipping someone, of supplying what is missing, of making complete.
Fuente: Commentary Series on the Bible by Peter Pett
The apostle prays for their further establishment in faith and love:
v. 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,
v. 10. night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?
v. 11. Now God Himself and our Father, and our Lord Jesus Christ, direct our way unto you.
v. 12. And the Lord make you to increase and abound in love one toward another and toward all men, even as we do toward you,
v. 13. to the end he may establish your hearts unblamable in holiness before God, even our father, at the coming of our Lord Jesus Christ with all His saints. Paul here rises to an enthusiasm bordering on ecstasy. The high satisfaction and peculiar joy which he felt are strongly shown in the language which he uses: What sufficient thanks can I render to God, in return, concerning you for all the joy with which we rejoice on your account before our God, night and day praying most fervently that we may see your face, and might perfect the deficiencies of your faith? The apostle has received definite information of the stability of the Thessalonians in faith. This wonderful condition he attributes entirely to God, whose power has been manifested through the Gospel. He is anxious to make some return of appropriate thanksgiving to the Lord of grace; he is casting about for ways and means which would adequately express the gratitude which is overflowing from his heart. His reason for thanksgiving he has in the joy which is now striving for utterance, in his exultant rejoicing on their account. Without ceasing, night and day, his fervent supplications are rising to the Throne of Grace that God would grant him the boon of seeing his pupils at Thessalonica face to face. For that would give him an opportunity of perfecting any deficiencies which their faith still had, it would give him the chance to rectify certain matters of belief and practice. The Thessalonians were still in need of instruction, of exhortation, of intercession; for no Christians attain to complete perfection in this life. The fundamental outlines of the truth were in their possession, but it was necessary to fill out these outlines, to supply the details, to make them perfectly fitted to every good word and work.
The prayer of the apostle now rises to still greater heights of fervor: But God Himself and our Father and our Lord Jesus Christ direct our way to you; you, however, may the Lord cause to increase and to excel in love toward one another and toward all, just as we stand toward you, in order that He may establish your hearts irreproachable in holiness before God and our Father at the coming (the royal visit) of our Lord Jesus Christ with all His saints. Amen. The first petition of the apostle concerns himself, namely, that God would so arrange it, would so guide and direct matters, that it would be possible for him to visit Thessalonica as soon as possible, Note that his prayer is directed to both God the Father and to the Lord Jesus Christ, these two persons of the Godhead being equal in deity. Mark also that every prayer is heard by God through Jesus Christ, by whom we have access to the Father, in whom the Father gives all His gifts to His children on earth. Should there be any delay in his coming, however, or, no matter what would happen, he has another petition, namely, that the Lord, the Giver of all good gifts, would cause the Thessalonian Christians to become filled with, to increase in, love, and thus to excel, to superabound in love toward one another, in the midst of their own congregation and toward all men. In this respect Paul was their example and model, in the love which he bore them. The result of this work of the Lord would be that the hearts of all the believers in the congregation would be established as being without reproach in holiness. This includes the whole life in and from the Spirit. The purity and the soundness of a Christian’s holiness is based upon the disinterestedness of his love toward his fellow-Christians and toward all men. Thus would the Thessalonian Christians be prepared to stand before God the Father on the great day when our Lord Jesus Christ will pay His promised royal visit to the earth in visible form, accompanied by all His holy angels and the saints from heaven, Heb 12:22-23; Luk 20:26. Mark: The apostle never fails to call attention to the end and aim of the Christian life, the perfection of heaven, the reward of grace to those that remain steadfast in faith and love, in holiness of life, to the end.
Summary
The apostle gives further proof of his love for the Thessalonians in that he had sent Timothy to strengthen them, whose excellent report concerning their firmness had comforted him greatly; he includes a prayer for their further establishment in faith and love unto the end.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Th 3:9 . Reason of , 1Th 3:8 ; , consequently, is not “mera particula transeundi” (Koppe, Pelt). In a truly monstrous construction, Hofmann, with a renunciation of all exegetical tact, pulls to pieces the simple and clear structure of the words, taking (1Th 3:9 ) as a parenthetic clause, the object of which is to give beforehand the reason of (1Th 3:10 ), referring , to “as a statement of what he joined to his request;” considering , which is “a participle of the imperfect,” as an apodosis , which, passing over the parenthesis, is annexed to (1Th 3:7 ), and to which (1Th 3:7-8 ) forms the protasis !
. . .] for what thanks can we give in return to God on behalf of you for all the joy we feel for your sakes before our God? i.e. , What expression of thanks can be sufficiently great to be an equivalent for the fulness and superabundance of our joy? Theophylact: , , , . God has brought about and arranged this joy by His higher guidance; therefore to Him belongs the thanks; therefore is this thanks a return for the proof of His grace ( ).
] cannot denote joy of every kind; accordingly, cannot indicate the multiplicity of objects which the joy for the Thessalonians has (which Schott thinks possible). It means, as the article added requires, the whole joy joy in its sum total. See Winer, p. 101 [E. T. 137]. A joy in its totality is certainly the greatest conceivable joy; so that it may be said that denotes laetitia maxima (Flatt, Pelt, Schott).
] by attraction instead of ; comp. Mat 2:10 .
] belongs not to the following (Ewald, Hofmann), but to the preceding; but not to (Koppe, Pelt, Bloomfield), but to . The addition serves to bring forward the purity of this joy, to which nothing earthly cleaves. Erroneously Oecumenius and Bloomfield: “Paul would think on God as the Author of the joy.”
On , comp. on 1Th 2:2 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2199
A MINISTERS JOY IN HIS PEOPLE
1Th 3:9-10. What thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God; night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?
THE connexion between a minister and his people is little considered, and little felt. A general concern on his part, and a respectful esteem on theirs, are deemed adequate expressions of their mutual regard. But the relation of a father is not nearer than that which a minister sustains towards those whom he has begotten by the Gospel: nor should their mutual feelings be a whit less tender than those of a parent and a child. They should be his joy; and he theirs [Note: 2Co 1:14.]. It was in this light that St. Paul regarded his Thessalonian converts. They were the fruit of his ministry. It was the word delivered by him that had been made effectual to their conversion to God [Note: 1Th 1:5-6.]; and they had greatly adorned their holy profession [Note: 1Th 1:7-8.]. He had meditated a longer stay among them; but had been driven away from them suddenly, by the violence of persecution [Note: Act 17:1-10.]. He had also made repeated attempts to return to them; but had been prevented by the determined hostility of his enemies [Note: 1Th 2:18.]. Not knowing how far they might be able to maintain their steadfastness, he felt extreme anxiety in their behalf: and when he could no longer forbear, he thought it good to be left at Athens alone, rather than continue any longer in such painful suspense respecting them. He dismissed Timothy therefore, though he could but ill spare the labours of so dear a friend, to inquire into their state, and to bring him a faithful account of their progress [Note: ver. 1, 2, 5.]. The tidings he received were highly favourable; and they filled him with unutterable joy; his very life being bound up, as it were, in their welfare [Note: ver. 68.]. Indeed, he had never ceased to pray, and with extreme earnestness, to God, to open a way for his return to them, and to make him still more useful to their souls. Of this he assures them, in the words which we have just read; which will lead me to shew you,
I.
The delight which a pious minister has in the fruits of his ministry
A pious minister has troubles which are unknown to others; so also has he joys, which are peculiar to himself. God makes use of him, to gather out of the ungodly world a Church and people; and over them he rejoices with a very sublime joy. He rejoices in,
1.
Their past deliverance
[Lately, how different was their state from what it is now become! They were afar off from God; (alas! how far!) but now they are made nigh by the blood of Christ: they were aliens from the commonwealth of Israel, and strangers from the covenants of promise; but now are made fellowcitizens with the saints, and of the household of God. Now, how can a minister contemplate his people as recovered out of the snare of the devil, by whom they had been led captive at his will, yea, and as brands plucked out of the burning, even out of the fire, as it were, of hell itself, and not rejoice? Was it a matter of exceeding joy to the lame man to be restored, so that he went into the temple, walking, and leaping, and praising God? and was it a matter of grateful admiration to an assembled populace, when they saw all manner of bodily diseases healed? and must it not fill a ministers heart with joy to see the souls of men dispossessed and healed? to see them turned from darkness unto light, and from the power of Satan unto God? Verily, he must be very unworthy indeed to have such an honour conferred upon him, who does not exult and leap for joy at the benefits imparted through the instrumentality of his word.]
2.
Their present walk
[They are brought to a state of peace, with God, and in their own souls. This is a blessing, of which no others can have any just idea: for there is a peace that passeth all understanding; and there is no such peace to the wicked. Moreover, they are enabled to walk in newness of life, and to approve themselves faithful servants to their God. In truth, they are the only people from whom God has any tribute of praise and honour. From the world at large he has nothing but an unmeaning observance of forms and ceremonies; but from these, the service of the heart. They are lights in a dark world: they are witnesses for God: they are epistles of Christ, known and read of all men. Peradventure, too, they may be chosen vessels, to convey the same rich treasure to others, and to dispense to a benighted world the benefits which they themselves have received. How can a minister look on these, and not sing for joy? Does a parent rejoice in the progressive advancement of his children, in their opening prospects of further attainments, and in the hope that they shall one day prove blessings to the world? Much more must a pious minister rejoice in the growth of his people in faith and charity, in the honour which by their holy walk they bring to God, and in the benefits which they confer on men. We wonder not, that, in hearing such tidings of his Thessalonian converts, the Apostle could say, We were comforted over you, in all our affliction and distress, by your faith [Note: ver. 68.].]
3.
Their future destinies
[For them is prepared a throne of glory, on which they shall reign for ever and ever in the presence of their God: and the very angels in heaven are waiting, as it were, with eager expectation, to instal them there: nor do they ever execute a commission with sublimer joy than when sent down from heaven to receive a departing spirit, and to bear him on their wings into the realms of bliss. Let a minister view his people in this light, and contemplate what they shall shortly bethe very angels not so exalted, or so near their God, as they [Note: Rev 5:11. The angels are round about the elders.]; and must he not rejoice? The very stones would cry out against him, if his heart did not leap for joy at. such a thought as this. To expatiate upon the glory of that state is needless: suffice it to say, that every glorified saint will be filled with bliss according to the utmost extent of his capacity, and that without alloy, or intermission, or end: and for this it is, that the minister is preparing them with tender assiduity and incessant care: and well may he water these plants with joy, when he recollects whose planting they are, and where they shall grow to all eternity.]
His joy, however, is mixed with affectionate solicitude; as will be seen, whilst we consider,
II.
The great object which he aims at in all his intercourse with them
In his absence from them will he pray to God in their behalf; yea, very exceedingly [Note: This seems to be the force of the word . See also Php 4:12.] will he pray for them: (for this is the best test and evidence of love:) and, when he shall have again the happiness of ministering unto them, he will labour to advance their every grace, but chiefly their faith. This (their faith), I say, he will particularly endeavour to increase [Note: See Php 1:25 and 2Th 1:11-12.], and to extend to the uttermost,
1.
Its realizing views
[Men imagine, that an assent to the truth of the Gospel is faith: but such a faith as that may be no better than the faith of devils; of whom it is said, that they believe and tremble. But true faith is the substance of things hoped for, the evidence of things not seen: it gives a reality to things invisible and future, as if they were actually before our eyes. It does not merely acknowledge our fall, and our recovery by Christ; but it brings them home with power to the mind, so as to produce a suitable feeling of those truths in our souls. Let us suppose a sepulchre opened before us, and all its nauseous and offensive contents exhibited to our view: we may easily conceive what disgust we should feel: yet is it no other feeling than what a believing apprehension of our own inward corruptions will create in our souls; insomuch, that we shall lothe ourselves, yea, and abhor ourselves, even as holy Job did, in dust and ashes. We may form some idea, too, what our feelings would be, if we were shipwrecked, and saw the boat, to which we were about to commit ourselves, stored with such necessary articles as the impending danger would admit of, and by the help of which we hoped to reach a place of safety. Such is the light in which faith will present the Lord Jesus Christ to our view. Our lost state by nature and practice we shall feel, together with the absolute impossibility of preserving ourselves by any thing that we can do. We shall see the Saviour offering himself to us as the means afforded us by God for our deliverance; and we shall with eager solicitude commit ourselves to him, if peradventure we may escape the perils of the sea, and reach in safety our destined port. The whole work of salvation will become a reality, in which all the emotions of hope and fear will be roused, and the utmost efforts of our souls be called into activity. Nay, it is not merely the alternative of life or death that will press upon us, but the infinitely more fearful alternative of heaven or hell; of heaven, with all it glory; or hell, with all its terrors. I need not say how the sight of such things operates in relation to the body: and surely a realizing view of them by faith will not operate less powerfully in relation to the soul. To this state, then, a minister will labour to bring his people, that they may have the most vivid apprehensions of divine truths, and live under an impression of them as strong as if they were actually made visible before their eyes.]
2.
Its influential energies
[Nothing but faith will produce an abiding influence upon the soul. How that will operate, we see at large in the 11th chapter of the Epistle to the Hebrews: and to have it operate in that way upon his peoples minds, will be the continued aim of every pious minister. He will not be content to see them run, as uncertainly; or fight, as one that beateth the air: he would have them like people engaged in the race, who have no time to look about them; and as people in actual combat, who must either slay their adversary, or be slain. We need not ask why those persons so exert themselves: the reason is plain: with them, the duty to which they are called is a reality. Others may trifle; but they cannot: they have too much at stake. Others may think it an easy thing to get to heaven: they find it calls for the utmost exertion of all their powers. Others may imagine that they have within themselves a sufficiency of all needful strength: they know that a new-born infant is not weaker than they; and that, if not aided by continual supplies of grace and strength from above, they must inevitably and eternally perish. Hence they live altogether by faith in the Son of God; applying to him for every thing, and receiving every thing out of his fulness. This is living Christianity: this is practical religion: and to this every pious minister labours to bring his people; that so, at whatever moment they be summoned to the presence of their God, they may be found ready, and meet for the inheritance provided for them.]
This subject will clearly shew us,
1.
What is the source of all our other deficiencies
[Faith is at the root of all that is good; and unbelief, of all that is evil. According to our faith will every grace be found within us. Look at a person in a state of departure from his God: to what is his condition owing? There is in him an evil heart of unbelief, in departing from the living God. Look at persons anxious to attain the highest grace, so as to be able to forgive their brother, not seven times, but seventy times seven: for what do they pray? an increase of love? no; but of faith: Lord, increase our faith [Note: Luk 17:5.]. But turn to the world around you; and you shall see, that unbelief is the one great source of all their rebellion against God: they believe not that he will call them to so strict an account as he has declared he will; and, consequently, they see no need of such humiliation, and such earnestness in the divine life as he calls for. Let them once be brought to believe these things, and they from thenceforth regard the care of their souls as the one thing needful ]
2.
What we should chiefly seek for in the ministry of the word
[What the enlightened minister chiefly labours to impart, we should chiefly labour to obtain. Doubtless we should not be unmindful of any grace: but we should remember, that faith is the parent of all the rest. It is faith that overcomes the world, and works by love, and purifies the heart. Let me then recommend to you to seek increasing views of Christ, so as to realize his presence with you. Put him before your eyes, as dying for you on the cross; as interceding for you at the right hand of God; as possessing all fulness for your use. Realize his great and precious promises, as made to you, and as in due season to be fulfilled to you: and from day to day take Pisgah views of the Promised Land, till you obtain a blessed foretaste of your inheritance. This is the way to walk by faith; and in this way you shall proceed with joy, till your faith be turned into sight, and Your hope into fruition.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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;
Ver. 9. For what thanks, &c. ] q.d. No sufficient thanks. Spiritual joy vents itself by an infinite desire of praising God, whereby it seeks to fill up the distance between God and the good soul. In our thanksgivings let there be modus sine modo, as Bernard hath it. Let us still deliberate what more to do, as David, Psa 116:12 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9 .] And this vigour of life shews itself in the earnest desire of abundant thanksgiving: so the accounts for, and specifies the action of, the just mentioned.
, what i.e. what sufficient ?
. ] reff.: thanks is itself a return for God’s favours: see especially ref. Ps.
, may be taken as above (ref. y), or as for , in return for : the two meanings in fact run up into one.
. , all the joy : i.e. not the joy from so many different sources, but the joy in its largeness and depth: q. d. .
attr. for , see Mat 2:10 ; not as Joh 3:29 , see note there.
. . . shews the joy to be of the very highest and best, no joy of this world, or of personal pride, but one which will bear, and does bear, the searching eye of God, and is His joy ( Joh 15:11 ).
Fuente: Henry Alford’s Greek Testament
for. App-104.
for. App-104.
for your sakes = on account of (App-104. 1Th 3:2) you.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] And this vigour of life shews itself in the earnest desire of abundant thanksgiving: so the accounts for, and specifies the action of, the just mentioned.
, what-i.e. what sufficient-?
.] reff.: thanks is itself a return for Gods favours: see especially ref. Ps.
, may be taken as above (ref. y), or as for,-in return for: the two meanings in fact run up into one.
. , all the joy: i.e. not the joy from so many different sources, but the joy in its largeness and depth: q. d. .
attr. for ,-see Mat 2:10; not as Joh 3:29,-see note there.
. . . shews the joy to be of the very highest and best,-no joy of this world, or of personal pride, but one which will bear, and does bear, the searching eye of God, and is His joy (Joh 15:11).
Fuente: The Greek Testament
1Th 3:9
For what thanksgiving can we render again unto God for you,-Paul puts this question in proof of the strong declaration he had just made; the news that Timothy brought from them was new life to him, so much so that he could find no words sufficient to express his gratitude to God for the abounding joy which filled his heart in thinking of them.
for all the joy wherewith we joy for your sakes before our God;-It was a pure, holy joy which was not hindered, but heightened, because it was in Gods presence; standing in full view of God, his exultation only swelled to a higher, stronger degree of thanksgiving for all the joy he had received from their steadfastness. [The condition of alarm and depression which Paul had previously experienced made the rebound of joy the more vivid. Only those who have suffered much know joy in its full capacity, as chastened, and not killed; as sorrowful, yet always rejoicing. (2Co 6:9-10.)]
Fuente: Old and New Testaments Restoration Commentary
what: 1Th 1:2, 1Th 1:3, 2Sa 7:18-20, Neh 9:5, Psa 71:14, Psa 71:15, 2Co 2:14, 2Co 9:15
for: 1Th 3:7, 1Th 3:8, 1Th 2:19
before: Deu 12:2, Deu 12:18, Deu 16:11, 2Sa 6:21, Psa 68:3, Psa 96:12, Psa 96:13, Psa 98:8, Psa 98:9
Reciprocal: Exo 18:10 – General 2Ch 29:36 – Hezekiah rejoiced 2Ch 31:8 – blessed Psa 71:21 – comfort Pro 23:15 – if Son 5:1 – eat Rom 6:17 – But 1Co 15:31 – your Gal 4:20 – to be Eph 5:4 – but Eph 5:20 – thanks Phi 1:3 – upon Phi 4:1 – my joy 1Th 2:6 – been burdensome 1Th 3:6 – desiring 2Th 1:3 – are 2Th 1:11 – we pray Phm 1:7 – great joy Heb 13:17 – with joy
Fuente: The Treasury of Scripture Knowledge
CHRISTIAN JOY
The joy wherewith we joy for your sakes before our God.
1Th 3:9
St. Paul in this chapter is writing to the Thessalonians of the love and care he has for them, and of the happiness he has in learning of the steadfastness of their faith. He wrote in time of much personal affliction and distress (1Th 3:7), yet the knowledge that they were standing firm in the faith made his heart rejoice.
No one can read St. Pauls writings without seeing that Christian joy filled the larger part of his life. Outward circumstances might seem against him, yet even when the prison fetters were upon him he could write, Rejoice in the Lord alwaywhat, when you are in prison? Yes; for he goes on to add, and again I say, Rejoice.
I. Religion a thing of joy.Whenever we look at religion it is a thing of joy. It is a libel on religion to say or think that it is gloomy. I do not say there never will be sadness with religion, but I say there is no sadness in religion. Life is sad. But life without religion is ten thousand times more sad. If we look back at the very beginning of all things, we find that God intended His service to be a service of joy. It was sin that intervened, and that brought in sorrow and death.
II. Joy more effective than gloom.The same thing is true of life everywhere as well as in religion. Joy is a better instrument for the work of our life than fear and care and anxiety. A cheerful workman is worth a shilling a day more than a workman who is always grumbling over his work. One hopeful heart in any good cause is worth a thousand despondent ones. And if a man desires to be able to say, Let me die the happy death of a Christian, he must first learn as the Apostles learned to live the happy life of a Christian. Does any man in his senses believe that this lifeand we have all had our share of experience of itcan ever be a happy life without religion? What is your experience? What has been the experience of men and women who have tried to take this world and this life as their portion? Look at the disappointment that marks all the utterances of those who have had nothing better than this life. Take any ten men in your memory that have been about the most successful men that you have known, but without religion. Did you ever know any of them happy? Not one. They have been driven here and there until they had to leave all their fortune and all their wealth.
III. Joy in this present life.How shall we describe the joy of religion? The kingdom of God is joy, says the Apostle. There is no life that is glad and happy but the Christian life. Where he has one thorn he has a garland of roses; where he has one dirge he has ten doxologies; where he has one cloudy day here he has years of golden sunshine from God. If we only knew the joy of religion! We are only just learning it. If we only knew what it was to go to our work to-morrow, and could take with us the joy of pardon on the soul, the sweet assurance of the forgiveness of our sins for Christs sake, what a joy it would be! That sets everything right in reference to the past of a mans life, and it sets everything right in reference to the future of a mans life. It makes a man glad while he lives, and happy when he dies.
IV. The joy of the life beyond.But if the present life in the service of God is a thing of joy, what will its future be? We are told something about that future in the Apocalypse, and we get a wonderful glimpse of the joy of that other life. They shall hunger no more and God shall wipe away all tears from their eyes. Peace is there written on every brow, joy singing in every heart, and Hosannahs rolling from every lip. The Kingdom of God is joy; and if it is joy now, what will it be then? Joy here, joy there; joy now, and joy for ever.
Rev. Canon Fleming.
Illustration
When you find God calling to Himself a people, the Israelites, there you find that the religious services of the Jews were joyful. All their great national festivals were joyful. The joy of Jerusalem was heard even afar off. And when you pass from the Old Testament into the New Testament, instead of this being lessened or done away with, it was increased. St. Paul did not advise men to rejoice in money, for wealth is a shifting sandbank; he did not advise people to rejoice in their health, though that is one of Gods greatest blessings to us, because health is a very precarious thing; he did not advise them to rejoice even in the closest bonds of affection and friendship, because they may be severed by death at a moment. But He says, if you would rejoice in that which is immovable, unchangeable, and eternal, Rejoice in the Lord. St. Peter says, Ye rejoice with joy unspeakable and full of glory, and notwithstanding all the sadness and all the sorrows, all the tribulation, all the persecutions of the early Christians, it is remarkable that they were not only cross-bearers, but joy-wearers.
Fuente: Church Pulpit Commentary
1Th 3:9. What thanks can we render means Paul thought he could not be thankful enough for the joyful feelings their faithfulness had brought him. For your sakes means Paul was rejoicing because of the benefit that would result for the Tessalonians for them to be true to God, before whom or in whose sight all conduct is known.
Fuente: Combined Bible Commentary
1Th 3:9. For. Paul goes on to explain the intensity of feeling and life produced in him by the news he had heard. It was joy that flooded his soul with fresh life: a joy so abundant that no thanksgiving could adequately express it.
Before our God. His was a joy which naturally carried him into the presence of God; his exultation over the Thessalonians was all suffused with gratitude to God, who had wrought in them this triumphant increasing faith.
Fuente: A Popular Commentary on the New Testament
Paul’s Desire to Thank God for Them
Fuente: Gary Hampton Commentary on Selected Books
1Th 3:9-13. What thanks can we render to God That is, what sufficient thanks; for you On account of your perseverance; for all the joy
That I have thereby such unfeigned cause of rejoicing; so that the apostles joy respecting the Thessalonians, arose first from their conversion, and next, from their steady adherence to the faith and profession of the gospel amidst great temptation and persecution; before, or, in the presence of, our God As properly signifies. Joy in the presence of God is not a carnal or worldly but a spiritual joy, such as God approves. Night and day praying exceedingly That is, with great earnestness and importunity: that God would permit us to see your face Once more in the flesh; and might perfect that which is lacking in your faith Thus it appears St. Paul did not suppose that they who are once upon the rock no longer need to be taught by man! Now God himself and our Father, and our Lord Jesus Christ Here we have a plain instance of prayer being addressed to Christ as well as to the Father, and even in the same words, and at the same time. A similar instance occurs 2Th 2:16-17. And doubtless these petitions are addressed to him because he is God, for unless he be present everywhere, how can he hear the prayers which are everywhere put up to him by his disciples? Direct Clear, or make straight; our way unto you Namely, by removing those obstructions which at present remain. This prayer is founded on the supposition that the common events on which the apostles prosperous journey to the Thessalonians depended, were under the direction of God. The apostle, it appears, was heard in his prayer; for, as we are told (Act 20:2) that he gave the brethren in Macedonia much exhortation, we have reason to believe he did not pass by the Thessalonians, whom he was so desirous to visit. And the Lord make you to increase and abound , to abound and overflow; in love The Lord Jesus seems to be here addressed, because all spiritual blessings which are originally from the Father come to us immediately through and from Christ, to whom belongs the office of bestowing every blessing, whether of nature, of providence, or of grace, upon his followers. The apostles example in praying thus fervently and importunately for his converts, well deserves to be imitated by all ministers of the gospel. And toward all men, as we toward you Chandlers remark on this passage is worthy of particular attention: The apostle loved the Thessalonians as a father loves his children, and as a mother the infant at her breast, 1Th 2:7. This his great love to them made him solicitous for their perseverance and salvation, so as to be willing to be persecuted, and to live in continual straits, (1Th 3:7,) and to lose his life, (1Th 2:8,) if it could have contributed to their perseverance in the faith, and to their eternal happiness. Generous apostle! how like the Master he served! Well therefore might he propose his own love to them as a pattern of their love to one another and to all. What an excellent religion is the Christian, which enjoins such a universal benevolence, even toward enemies and persecutors, and which roots out of the mind every tendency to anger, envy, malice, and revenge. To the end That by means of your love, which is the root of all piety and virtue; he may establish your hearts unblameable in holiness May make you steadfast in the experience of all Christian graces, and in the practice of all godliness and righteousness; and this before God, even our Father Whose eyes are always upon you. These are high expressions when applied to fallen creatures, but what cannot the grace of God in Christ effect? Ye shall be perfect, says the Lord Jesus to his disciples, as, or because, your Father in heaven is perfect. And St. Paul informs us, that apostles, prophets, evangelists, pastors, and teachers, are appointed for the work of the ministry, in order to the perfecting of the saints, till they all come unto the full measure of Christs stature, Eph 4:11-13; and accordingly that they made it the great end of their preaching to present every man perfect in Christ Jesus, Col 1:28. At the coming of our Lord Jesus with all his saints That you may be found such at the day of final judgment.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
For what thanksgiving can we render again unto God for you, for all the joy wherewith we joy for your sakes before our God. [Paul felt that he could not be thankful enough for the joy which the faith of the Thessalonians gave him; not a joy arising from worldly or personal pride in them, but a joy so pure and holy that it could be displayed before the searching eye of God];
Fuente: McGarvey and Pendleton Commentaries (New Testament)
9. Pauls gratitude to God on the reception of Timothys cheering report knows no bounds.