CHAPTER III.
ANALYSIS OF THE CHAPTER.
THIS chapter is a continuation of the course of thought pursued
in the previous chapter, and seems designed to meet the same state
of feeling existing in Thessalonica, and the same objections which
some there urged against the apostle. The objection seems to
have been, that he had really no attachment for them, and no
regard for their welfare; that he had fled from them on the slightest
danger, and that when the danger was passed, he had not returned,
but had left them to bear their afflictions alone. It appears to have
been inferred from his long absence, that he had no solicitude for
their welfare, and had brought them into difficulties, to escape
from which, or to bear which, he was now indisposed to render
any assistance. It was important, therefore, for him to remind
them of what he had actually done, and to state his real feelings
towards them. He refers them, therefore, to the following things
as proof of his interest in them, and his affection for them:--
(1.) He had sent Timothy to them at great personal inconvenience, when
he could not go himself, 1 Thessalonians 3:1-5.
(2.) He had been greatly comforted by the report which Timothy
had brought of their steadfastness in the faith, 1 Thessalonians 3:6-8. Every
expression of their attachment to him had gone to his heart, and
their faith and charity had been to him in his trials the source of
unspeakable consolation. His very life depended, as it were, on
their fidelity; and he says he should live and be happy if they
stood fast in the Lord, 1 Thessalonians 3:8.
(3.) He expresses again the earnest desire which he had to see
them; says that it had been to him the subject of unceasing prayer
night and day, and beseeches God again now that he would be
pleased to direct his way to them, 1 Thessalonians 3:9-11.
(4.) As a proof of affection, the chapter is closed with a fervent
prayer that God would cause them to abound more and more in
love, and would establish their hearts unblameable before him,
1 Thessalonians 3:12,13. The Thessalonians well knew the apostle Paul. They
had had abundant proof of his love when he was with them; and
if his enemies there had succeeded in ally degree in causing their
affection towards him to become cool, or to excite suspicions that
he was not sincere, their love must have been rekindled, and their
suspicions must have been entirely allayed by the expressions of
attachment in this chapter. Language of warmer love, or of
deeper interest in the welfare of others, it would not be possible
to find anywhere.
Verse 1. Wherefore. 1 Thessalonians 2:18. This particle (\~dio\~) is designed
here to refer to another proof of his affection for them. One evidence
had been referred to in his strong desire to visit them, which
he had been unable to accomplish, (1 Thessalonians 2:18;) and he here refers
to another--to wit, the fact that he had sent Timothy to them.
We could no longer forbear. That is, when I could not,
(1 Thessalonians 3:5,) for there is every evidence that Paul refers to himself
only, though he uses the plural form of the word. There was no one with
him at Athens after he had sent Timothy away, (Acts 17:15; 18:5;) and
this shows that when, in 1 Thessalonians 2:6, he uses the term apostles
in the plural number, he refers to himself only, and does not mean
to give the name to Timothy and Silas. If this be so, Timothy
and Silas are nowhere called "apostles" in the New Testament.
The word rendered here could forbear, (\~stegontev\~,) means,
properly, to cover, to conceal; and then to hide or conceal anger,
impatience, weariness, etc.,; that is, to hold out as to anything, to
bear with, to endure. It is rendered suffer in 1 Corinthians 9:12;
beareth, 1 Thessalonians 3:1,5. It is not elsewhere used in the New
Testament. It means that he could no longer bear up under, hide, or
suppress his impatience in regard to them, his painful emotions, his
wish to know of their state; and he therefore sent Timothy to them.
We thought it good. I was willing to suffer the inconvenience of
parting with him in order to show my concern for you.
To be left at Athens alone. Paul had been conducted to Athens from
Berea, where he remained until Silas and Timothy could come to him,
Acts 17:15. It appears from the statement here, that Timothy had
joined him there, but such was his solicitude for the church at
Thessalonica, that he very soon after sent him there, and chose to
remain himself alone at Athens. Why he did not himself return to
Thessalonica, is not stated. It is evidently implied here that it was a
great personal inconvenience for him thus to part with Timothy, and to
remain alone at Athens, and that he evinced the strong love which he
had for the church at Thessalonica by being willing to submit to it.
What that inconvenience consisted in, he has not stated, but it is
not difficult to understand.
(1.)He was among total strangers, and, when Timothy was gone, without an
acquaintance or friend.
(2.) The aid of Timothy was needed in order to prosecute the work
which he contemplated. He had requested that Timothy should
join him as soon as possible when he left Berea, (Acts 17:15;)
and he evidently felt it desirable that in preaching the gospel in that
city he should have all the assistance he could obtain. Yet he was
willing to forego those comforts and advantages in order to promote
the edification of the church at Thessalonica.
{*} "forbear" "bear"
Verse 2. And sent Timotheus. That is, evidently, he sent him from
Athens--for this is the fair construction of the passage. But in the
history Acts 17 there is no mention that Timothy came to Athens at
all, and it may be asked how this statement is reconcilable with the
record in the Acts? It is mentioned there that "the brethren sent away
Paul [from Berea] to go as it were to the sea: but Silas and Timotheus
abode there still. And they that conducted Paul brought him to Athens,"
Acts 17:14,15. The history further states, that after Paul had
remained some time at Athens, he went to Corinth, where he was joined by
Timothy and Silas, who came to him "from Macedonia," Acts 18:5.
But, in order to reconcile the account in the Acts with the statement
before us in the epistle, it is necessary to suppose that Timothy
had come to Athens. In reconciling these accounts, we may observe, that
though the history does not expressly mention the arrival of Timothy at
Athens, yet there are circumstances mentioned which render this
extremely probable. First, as soon as Paul reached Athens, he sent a
message back to Silas, and Timothy to come to him as soon as possible,
and there is every probability that this request would be obeyed,
Acts 17:15. Secondly, his stay at Athens was on purpose that they
might join him there. "Now whilst Paul waited for them at Athens,
his spirit was stirred within him," Acts 17:16. Thirdly, his
departure from Athens does not appear to have been in any sort hastened
or abrupt. He had an opportunity of seeing the city, Acts 17:23. He
disputed in the synagogue and in the market "daily," Acts 17:17; he
held a controversy with the philosophers, Acts 17:18-22; he
made converts there, Acts 17:34; and "after these things" he
calmly went to Corinth. There was no tumult or excitement, and
it is not suggested that he was driven away, as in other places,
because his life was in danger. There was, therefore, ample time
for Timothy to come to him there--for Paul was at liberty to remain as
long as he pleased, and as he stayed there for the express purpose
of having Timothy and Silas meet him, it is to be presumed that his wish
was in this respect accomplished. Fourthly, the sending back of
Timothy to Macedonia, as mentioned in the epistle, is a circumstance
which will account for the fact mentioned in Acts 18:5, that Timothy
came to him "at Corinth," instead of at Athens. He had given
directions for him to meet him at Athens, \\Ac 17:15\\, but the history
mentions only that he met him, after a long delay, at Corinth. This
delay, and this change of place, when they rejoined each other for the
purpose of labouring together, can only be accounted for by the
supposition that Timothy had come to him at Athens, and had been
immediately sent back to Macedonia, with instructions to join him again
at Corinth. This is one of the "undesigned coincidences" between the
history in the Acts of the Apostles and the epistles of Paul, of which
Paley (Hor. Paul.) has made so good use in demonstrating the
genuineness of both. "The epistle discloses a fact which is not
preserved in the history; but which makes what is said in the
history more significant, probable, and consistent. The history
bears marks of an omission; the epistle furnishes a circumstance
which: supplies that omission."
Our brother. See Barnes "Colossians 1:1". The mention of his being a
"brother" is designed to show his interest in the church there.
He did not send one whose absence would be no inconvenience to him, or
for whom he had no regard. He sent one who was as dear to him as a
brother.
And minister of God. Another circumstance showing his affection for
them. He did not send a layman, or one who could not be useful with
him or to them, but he sent one fully qualified to preach to them,
and to break to them the Bread of life One of the richest tokens
of affection which can be shown to any people, is to send to them
a faithful minister of God.
And our fellow-labourer in the gospel of Christ. A third token of
affectionate interest in their welfare. The meaning is, "I did not send
one whom I did not want, or who could be of no use here, but one who was
a fellow-labourer with me, and whose aid would have been of
essential service to me. In parting with him, therefore, for your
welfare, I showed a strong attachment for you. I was willing to endure
personal inconvenience, and additional toil, in order to promote your
welfare,"
To establish you. To strengthen you; to make you firm \~sthrixai\~.
This was to be done by presenting such considerations as would enable
them to maintain their faith steadfastly in their trials.
And to comfort you concerning your faith. It is evident that they
were suffering persecution on account of their faith in the Lord
Jesus; that is, for their belief in him as a Saviour. The object
of sending Timothy was to suggest such topics of consolation as
would sustain them in their trials--that is, that he was the Son of
God; that the people of God had been persecuted in all ages; that
God was able to support them, etc.
{a} "Timotheus" Acts 17:15
Verse 3. That no man should be moved. The word rendered moved
(\~sainw\~) occurs nowhere else in the New Testament. It properly
means to wag, to move to and fro, as of dogs which wag their tails
in fondness, (Hom. Od.K. 216. AEl. A.N.x. 7. Ovid, xiv. 258;)
then to caress, to fawn upon, to flatter; then to move or waver in
mind--as from fear; to dread, to tremble. See Passow and Wetstein.
Here the sense is, to be so moved or agitated by fear, or by the terror
of persecution, as to forsake their religion. The object of sending
Timothy was, that they might not be thus moved, but that amidst all
opposition they might adhere steadfastly to their religion.
These afflictions. See Barnes "1 Thessalonians 2:14".
For yourselves know that we are appointed thereunto. It is not quite
certain whether by the word "we" here the apostle refers to himself; or
to himself and the Thessalonians; or to Christians in general. On either
supposition what he says is true, and either would meet the case.
It would be most to the purpose, however, to suppose that he means to
state the general idea that all Christians are exposed to persecution,
and could not hope to avoid it. It would then appear that the
Thessalonians had partaken only of the common lot. Still there may have
been a special reference to the fact that Paul and his fellow-labourers
there were subjected to trims; and if this be the reference, then the
idea is, that the Thessalonians should not be "moved" by their trials,
for even their teachers were not exempt. Even their enemies could not
say that the apostle and his co-workers were impostors, for they had
persevered in preaching the gospel when they knew that these trials were
coming upon them. The phrase, "we are appointed thereunto," means that
such was the Divine arrangement. No one who professed Christianity
could hope to be exempted from trial, for it was the common lot
of all believers. Comp. See Barnes "1 Corinthians 4:9";
See Barnes "2 Timothy 3:12".
{b} "no man" Ephesians 3:13
{c} "we are appointed" John 16:2; 2 Timothy 3:12; 1 Peter 2:12
Verse 4. For verily, when we were with you, we told you before, etc.
It is not mentioned in the history Acts 17 that Paul thus predicted
that peculiar trials would come upon them, but there is no
improbability in what is here said. He was with them long enough to
discourse to them on a great variety of topics, and nothing can be
more probable, than that, in their circumstances, the subjects of
persecution and affliction would be prominent topics of discourse.
There was every reason to apprehend that they would meet with
opposition on account of their religion, and nothing was more
natural than that Paul should endeavour to prepare their minds
for it beforehand.
That we should suffer tribulation. We who preached to you; perhaps
also including those to whom they preached.
Even as it came to pass, and ye know. When Paul, Silas, and Timothy
were driven away, and when the church was so much agitated, by the
opposition of the Jews, Acts 17:5-8.
Verse 5. 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 Barnes "1 Thessalonians 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 heathen friends; or by the arts of false teachers; or
by the severity of suffering. Satan has many methods of seducing men
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, (comp. Matthew 4,)
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
endeavours to tempt men to swerve from the truth, and to abandon
their religion. In persecution, men 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
support the soul in the day of trial. Comp. 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.
See Barnes "Galatians 4:11".
{a} "when I could" 1 Thessalonians 3:1
{*} "forbear" "bear"
{b} "lest by" 2 Corinthians 11:2,3
{c} "labour be in vain" Galatians 4:11
Verse 6. But now when Timotheus came from you unto us. To Corinth,
after he had been sent to Thessalonica, Acts 18:5. Comp.
See Barnes "1 Thessalonians 3:2".
And brought us good tidings. A cheerful or favourable account. Gr.,
"evangelizing ;" that is, bringing good news.
Of your faith. Of your faithfulness or fidelity. Amidst
all their trials they evinced fidelity to the Christian cause.
And charity. Love. See Barnes "1 Corinthians 13:1".
And that ye have good remembrance of us always. That is, probably,
they showed their remembrance of Paul by obeying his precepts, and by
cherishing all affectionate regard for him, notwithstanding all the
efforts which had been made to alienate their affections from him.
Greatly desiring to see us, as we also to see you. There was no
disposition to blame him for having left them, or because he did not
return to them. They would have welcomed him again as their teacher
and friend. The meaning of this is, that there was between him
and them a strong mutual attachment.
{+} "charity" "love"
{d} "desiring greatly" Philippians 1:8
Verse 7. We were comforted over you. See Barnes "2 Corinthians 1:3"\
and following; See Barnes "2 Corinthians 7:6", See Barnes "2 Corinthians 7:7".
The sense here is, that their steadfastness was a great source
of comfort to him in his trials. It was an instance where the holy
lives and the fidelity of a people did much, as will always be the
case, to lighten the burdens and cheer the heart of a minister of
the gospel. In the inevitable trials of the ministerial office there
is no source of comfort more rich and pure than this.
{e} "comforted" 2 Corinthians 7:6,7
{++} "over you" "concerning"
Verse 8. For now we live, if ye stand fast in the Lord. This is
equivalent to saying, "My life and comfort depend on your stability in
the faith, and your correct Christian walk." Comp. Martial vi.
70. Non est vivere, sed valere, vita--" Life consists not merely in
living, but in the enjoyment of health." See, also, Seneca, Epis.
99, and Manilius, iv. 5, as quoted by Wetstein. The meaning
here is, that Paul now enjoyed life; he had that which constituted
real life, in the fact that they acted as became Christians, and so
as to show that his labour among them had not been in vain. The
same thing here affirmed is true of all faithful ministers of the
gospel. They feel that they have something that may be called
life, and that is worth living for, when those to whom they preach
maintain a close walk with God.
{f} "fast" Ephesians 6:13,14; Philippians 4:1
Verse 9. 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
shall suitably express our gratitude for it.
Verse 10. Night and day. Constantly.
Praying exceeedingly. Gr., abundantly; that is, there was much more
than ordinary prayer. He made this a special subject of prayer; he urged
it with earnestness, and without intermission. Comp. 1 Thessalonians 2:17.
And might perfect that which is lacking in your faith. Might render
it complete, or fill up anything which is wanting. The word here used,
(\~katartisai\~,) means, properly, to make fully ready, to put full in
order, to make complete. See Barnes "Romans 9:22";
See Barnes "2 Corinthians 13:9"; See Barnes "Galatians 6:1". It is rendered
mending, Matthew 4:21; Mark 1:19. Perfect and perfected.
Matthew 21:16; Luke 6:40; 2 Corinthians 13:11; 1 Thessalonians 3:10; Hebrews 13:21; 1 Peter 5:10. Fitted,
Romans 9:22. Perfectly joined together, 1 Corinthians 1:10. Restore,
Galatians 6:1. Prepared, Hebrews 10:5; and framed, Hebrews 11:3.
It is not elsewhere used in the New Testament. The meaning here is, that
whatever was deficient in their views of religious doctrine the apostle
desired to Supply. It is to be remembered that he was with them but a
comparatively short time before he was compelled to depart to
Berea, and it is reasonable to suppose that there were many subjects on
which he would be glad to have an opportunity to instruct them more
fully.
{g} "perfect" 2 Corinthians 13:9,11; Colossians 4:12
{&} "lacking in your faith" "wanting in your faith"
Verse 11. Now God himself. This is evidently a prayer, he
earnestly sought of God that he might be permitted to visit them, and
that he would so prepare the way that he might do it.
And our Father. Even our Father. The reference is particularly
to the 'Father,' the First Person of the Trinity. It does not refer to
the Divine nature in general, or to God as such, but to God as the
Father of the Lord Jesus. It is a distinct prayer offered to him
that he would direct his way to them. It is right, therefore, to
offer prayer to God as the First Person of the Trinity.
And our Lord Jesus Christ. This also is a prayer, as much as the
former was, for it can be understood in no other way. What can be its
meaning, unless the apostle believed that the Lord Jesus had power
to direct his way to them, and that it was proper for him to express
this wish to him; that is, to pray to him? If this be so, then it is
right to pray to the Lord Jesus, or to worship him.
See Barnes "John 20:28"; See Barnes "Acts 1:24". Would Paul have
prayed to an angel to direct his way to the church at Thessalonica?
Direct our way unto you. Marg., guide. The Greek word \~kateuyunw\~
means, to guide straight towards or upon anything. It is rendered
guide, in Luke 1:79, and direct here and in \\2Th 3:5\\.
It does not elsewhere occur in the New Testament. The idea is that of
conducting one straight to a place, and not by a round-about course.
Here the petition is, that God would remove all obstacles so that he
could come directly to them.
{1} "direct" "guide"
Verse 12. And the Lord make you to increase and abound in love.
Comp. See Barnes "2 Corinthians 9:8". The word "Lord" here probably refers to
the Lord Jesus, as this is the name by which he is commonly designated
in the New Testament. See Barnes "Acts 1:24". If this be so,
then this is a petition to the Lord Jesus as the fountain of all grace
and goodness.
{h} "love one another" 1 John 4:7-12
Verse 13. To the end he may establish your hearts. That is, "May the
Lord cause you to increase in love, 1 Thessalonians 3:12, in order that you may
be established, and be without blame in the day of judgment." The
idea is, that if charity were diffused through their hearts, they
would abound in every virtue, and would be at length found blameless.
Unblameable. See Barnes "1 Thessalonians 2:10";
See Barnes "Philippians 2:15"; See Barnes "Philippians 3:6";
See Barnes "Hebrews 8:7". Comp. See Barnes "Luke 1:6";
See Barnes "1 Thessalonians 5:23". The meaning is, so that there could be no
charge or accusation against them.
In holiness. Not in outward conduct merely, or the observance of
rites and forms of religion, but in purity of heart.
At the coming of our Lord Jesus Christ. To judge the world.
See Barnes "1 Thessalonians 1:10". As we are to appear before him, we should so
live that our Judge will find nothing in us to be blamed.
With all his saints. With all his holy ones \~twn agiwn\~. The word
includes his angels who will come with him, Matthew 25:31, and all
the redeemed who will then surround him. The idea is, that before that
holy assemblage it is desirable that we should be prepared to appear
blameless. We should be fitted to be welcomed to the goodly
"fellowship" of the angels, and to be regarded as worthy to be numbered
with the redeemed who "have washed their robes, and have made them
pure in the blood of the Lamb." When we come to appear amidst
that vast assemblage of holy beings, the honours of the world will
appear to be small things; the wealth of the earth will appear
worthless, and all the pleasures of this life beneath our notice.
Happy will they be who are prepared for the solemnities of that
day, and who shall have led such a life of holy love--of pure
devotion to the Redeemer--of deadness to the world--and of zeal
in the cause of pure religion--of universal justice, fidelity, honesty,
and truth, as to be without reproach, and to meet with the approbation
of their Lord.
{i} "unblameable" 2 Thessalonians 2:17; 1 John 3:20,21
{j} "coming" Zechariah 14:5; Jude 1:14
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