1 Thessalonians 3

St Paul informs them how, being hindered himself from visiting them, he had sent Timothy to comfort them, of whom he gives a high character, 1Thes 3:1 , 1Thes 3:2 . Shows that trials and difficulties are unavoidable in the present state, 1Thes 3:3 , 1Thes 3:4 . Mentions the joy he had on hearing by Timothy of their steadiness in the faith, for which he returns thanks to God; and prays earnestly for their increase, 1Thes 3:5-10 . Prays also that God may afford him an opportunity of seeing them, 1Thes 3:11 . And that they may abound in love to God and one another, and be unblamable in holiness at the coming of Christ, 1Thes 3:12 , 1Thes 3:13 . Verse 1 Wherefore, when we could no longer, etc. - The apostle was anxious to hear of their state, and as he could obtain no information without sending a messenger express, he therefore sent Timothy from Athens; choosing rather to be left alone, than to continue any longer in uncertainty relative to their state. Verse 2 Timotheus, our brother - It appears that Timothy was but a youth when converted to God; he had now however been some years in the work of God; Paul therefore calls him his brother, being one of the same Christian family, a son of God by adoption: elsewhere he calls him his own son, 1Tim 1:2 ; and his dearly beloved son, 2Tim 1:2 ; because he was brought to the knowledge of the true God, and to salvation by Christ, through the apostle's instrumentality. See the preface to the First Epistle to Timothy. Minister of God - Employed by God to preach the Gospel; this was God's work, and he had appointed Timothy to do it, and to do it at this time in conjunction with St. Paul; and therefore he calls him his fellow laborer. There were no sinecures then; preaching the Gospel was God's work; the primitive preachers were his workmen, and labored in this calling. It is the same still, but who works? Verse 3 That no man should be moved - That is, caused to apostatize from Christianity. We are appointed thereunto - Εις τουτο κειμεθα· We are exposed to this, we lie open to such, they are unavoidable in the present state of things; as the Latins say, sic est sors nostra, "this is our lot." God appoints nothing of this kind, but he permits it: for he has made man a free agent. Verse 4 That we should suffer tribulation - I prepared you for it, because I knew that it was according to their nature for wicked men to persecute the followers of God. 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. Verse 6 When Timotheus came - We have already seen that he and Silas stayed behind at Thessalonica, when Paul was obliged to leave it; for the persecution seems to have been principally directed against him. When Paul came to Athens, he sent pressingly to him and Silas to come to him with all speed to that city. We are not informed that they did come, but it is most likely that they did, and that Paul sent Timothy back to Thessalonica to comfort and build up these new converts. After Paul had sent away Timothy, it is likely he went himself straight to Corinth, and there Timothy soon after met him, with the good news of the steadiness of the Thessalonian Church. Your faith and charity - The good tidings which Timothy brought from Thessalonica consisted of three particulars: 1. Their faith; they continued steadfast in their belief of the Gospel. 2. Their charity; they loved one another, and lived in unity and harmony. 3. They were affectionately attached to the apostle; they had good remembrance of him, and desired earnestly to see him. Verse 7 Therefore - we were comforted - My afflictions and persecutions seemed trifles when I heard of your perseverance in the faith. Verse 8 For now we live - Your steadfastness in the faith gives me new life and comfort; I now feel that I live to some purpose, as my labor in the Lord is not in vain. 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, labored 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? Verse 10 Night and day praying exceedingly - Supplicating God at all times; mingling this with all my prayers; ὑπερεκπερισσου δεομενοι, abounding and superabounding in my entreaties to God to permit me to revisit you. How strong was his affection for this Church! Might perfect that which is lacking - That I might have the opportunity of giving you the fullest instructions in the doctrine of Christ, that ye might have every thing in the most ample detail; so that the great outlines of truth which you already know may be filled up, that ye may be perfectly fitted to every good word and work. Verse 11 Now God himself and our Father - That is: God who is our Father, who has adopted us into the heavenly family, and called us his sons and daughters. Direct our way - As he was employed in God's work he dared not consult his own inclinations, he looked for continual directions from God, where, when, and how to do his Master's work. Verse 12 Make you to increase and abound in love - They had already love to each other, so as to unite them in one Christian body; and he prays that they may have an increase and an abundance of it; that they might feel the same love to each other which he felt for them all. Verse 13 To the end he may establish your hearts - Without love to God and man, there can be no establishment in the religion of Christ. It is love that produces both solidity and continuance. And, as love is the fulfilling of the law, he who is filled with love is unblamable in holiness: for he who has the love of God in him is a partaker of the Divine nature, for God is love. At the coming of our Lord - God is coming to judge the world; every hour that passes on in the general lapse of time is advancing his approach; whatsoever he does is in reference to this great event: and whatsoever we do should be in reference to the same. But who in that great day shall give up his accounts with joy? That person only whose heart is established in holiness before God; i.e., so as to bear the eye and strict scrutiny of his Judge. Reader, lay this to heart, for thou knowest not what a moment may bring forth. When thy soul departs from thy body it will be the coming of the Lord to thee. Introduction

We - Paul and Silvanus. Could bear no longer - Our desire and fear for you.

The Mission of Timothy. ( a. d. 51.) 1 Wherefore when we could no longer forbear, we thought it good to be left at Athens alone; 2 And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith: 3 That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto. 4 For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know. 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. In these words the apostle gives an account of his sending Timothy to the Thessalonians. Though he was hindered from going to them himself, yet his love was such that he could not forbear sending Timothy to them. Though Timothy was very useful to him, and he could not well spare him, yet Paul was content, for their good, to be left alone at Athens. Note, Those ministers do not duly value the establishment and welfare of their people who cannot deny themselves in many things for that end. Observe, I. The character he gives of Timothy ( v. 2 ): We sent Timotheus, our brother. Elsewhere he calls him his son; here he calls him brother. Timothy was Paul's junior in age, his inferior in gifts and graces, and of a lower rank in the ministry: for Paul was an apostle, and Timothy but an evangelist; yet Paul calls him brother. This was an instance of the apostle's humility, and showed his desire to put honour upon Timothy and to recommend him to the esteem of the churches. He calls him also a minister of God. Note, Ministers of the gospel of Christ are ministers of God, to promote the kingdom of God among men. He calls him also his fellow-labourer in the gospel of Christ. Note, Ministers of the gospel must look upon themselves as labourers in the Lord's vineyard; they have an honourable office and hard work, yet a good work. This is a true saying, If any man desire the office of a bishop, he desires a good work, 1 Tim. iii. 1 . And ministers should look upon one another, and strengthen one another's hands, not strive and contend one with another (which will hinder their work), but strive together to carry on the great work they are engaged in, namely, to preach and publish the gospel of Christ, and to persuade people to embrace and entertain it and live suitably thereto. II. The end and design why Paul sent Timothy: To establish you and to comfort you concerning your faith, v. 2 . Paul had converted them to the Christian faith, and now he was desirous that they might be confirmed and comforted, that they might confirmed in the choice they had made of the Christian religion, and comforted in the profession and practice of it. Note, The more we are comforted, the more we shall be confirmed, because, when we find pleasure in the ways of God, we shall thereby be engaged to continue and persevere therein. The apostle's design was to establish and comfort the Thessalonians concerning their faith,—concerning the object of their faith, namely, the truths of the gospel, and particularly that Jesus Christ was the Saviour of the world, and so wise and good, so powerful and faithful, that they might rely upon him,—concerning the recompence of faith, which was more than sufficient to balance all their losses and reward all their labours. III. The motive inducing Paul to send Timothy for this end, namely, a godly fear or jealousy, lest they should be moved from the faith of Christ, v. 3 . He was desirous that no man, no one among them, should be moved or shaken in mind, that they should not apostatize or waver in the faith. And yet, 1. He apprehended there was danger, and feared the consequence. (1.) There was danger, [1.] By reason of affliction and persecution for the sake of the gospel, v. 3 . These Thessalonians could not but perceive what afflictions the apostles and preachers of the gospel met with, and this might possibly stumble them; and also those who made profession of the gospel were persecuted, and without doubt these Thessalonians themselves were afflicted. [2.] By reason of the tempter's subtlety and malice. The apostle was afraid lest by any means the tempter had tempted them, v. 5 . The devil is a subtle and unwearied tempter, who seeks an opportunity to beguile and destroy us, and takes all advantages against us, both in a time of prosperity and adversity; and he has often been successful in his attacks upon persons under afflictions. He has often prejudiced the minds of men against religion on account of the sufferings its professors are exposed to. We have reason therefore to be jealous over ourselves and others, lest we be ensnared by him. (2.) The consequence the apostle feared was lest his labour should be in vain. And thus it would have been, if the tempter had tempted them, and prevailed against them, to move them from the faith. They would have lost what they had wrought, and the apostle would have lost what he laboured for. Note, It is the devil's design to hinder the good fruit and effect of the preaching of the gospel. If he cannot hinder ministers from labouring in the word and doctrine, he will, if he be able, hinder them of the success of their labours. Note also, Faithful ministers are much concerned about the success of their labours. No one would willingly labour in vain; and ministers are loth to spend their strength, and pains, and time, for nought. 2. To prevent this danger, with its bad consequence, the apostle tells them what care he took in sending Timothy, (1.) To put them in mind of what he had told them before concerning suffering tribulation ( v. 4 ), he says ( v. 3 ), We are appointed thereunto, that is, unto afflictions. So is the will and purpose of God that through many afflictions we must enter into his kingdom. Their troubles and persecutions did not come by chance, not merely from the wrath and malice of the enemies of religion, but by the appointment of God. The event only came to pass according as God had determined, and they knew he had told them before it would be; so that they should not think it strange, and, being fore-warned, they should be fore-armed. Note, The apostles were so far from flattering people with an expectation of worldly prosperity in religion that, on the contrary, they told them plainly they must count upon trouble in the flesh. And herein they followed the example of their great Master, the author or our faith. Besides, it might prove a confirmation of their faith, when they perceived that it only happened to them as was predicted before. (2.) To know their faith, that so he might inform the apostles whether they remained stedfast under all their sufferings, whether their faith failed or not, because, if their faith did not fail, they would be able to stand their ground against the tempter and all his temptations: their faith would be a shield, to defend them against all the fiery darts of the wicked, Eph. vi. 16 .

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, 1Thes 3:1-5. (2.) He had been greatly comforted by the report which Timothy had brought of their steadfastness in the faith, 1Thes 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, 1Thes 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, 1Thes 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, 1Thes 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. 1Thes 2:18. This particle (διο) 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, ( 1Thes 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, ( 1Thes 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 1Thes 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, (στεγοντες,) 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 1Cor 9:12; beareth, 1Thes 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. Col 1:1. The mention of his being a " brother " is designed to show his interest in the church there. He did not send one whose absence would be no inconvenience to him, or for whom he had no regard. He sent one who was as dear to him as a brother. And minister of God. Another circumstance showing his affection for them. He did not send a layman, or one who could not be useful with him or to them, but he sent one fully qualified to preach to them, and to break to them the Bread of life One of the richest tokens of affection which can be shown to any people, is to send to them a faithful minister of God. And our fellow-labourer in the gospel of Christ. A third token of affectionate interest in their welfare. The meaning is, "I did not send one whom I did not want, or who could be of no use here, but one who was a fellow-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 στηριξαι. 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 (σαινω) 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. 1Thes 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. 1Cor 4:9; 2Ti 3:12. (b) "no man" Eph 3:13 (c) "we are appointed" Jn 16:2, 2Ti 3:12, 1Pet 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 caus

e. 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. 1Thes 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. Mt 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. Gal 4:11. (a) "when I could" 1Thes 3:1 (*) "forbear" "bear" (b) "lest by" 2Cor 11:2,3 (c) "labour be in vain" Gal 4:11 Verse 6. But now when

The Mission of Timothy. ( a. d. 51.) 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? Here we have Paul's great satisfaction upon the return of Timothy with good tidings from the Thessalonians, in which we may observe, I. The good report Timothy made concerning them, v. 6 . Without question, he was a willing messenger of these good tidings. Concerning their faith, that is, concerning their stedfastness in the faith, that they were not shaken in mind, nor turned aside form the profession of the gospel. Their love also continued; their love to the gospel, and the ministers of the gospel. For they had a good and a kind remembrance of the apostles, and that constantly, or always. The names of the apostles were very dear to them, and the thoughts of them, and what they themselves had received from them, were very precious, insomuch that they desired greatly to see them again, and receive some spiritual gift from them; and there was no love lost, for the apostle was as desirous to see them. It is happy where there is such mutual love between minister and people. This tends to promote religion, and the success of the gospel. The world hates them, and therefore they should love one another. II. The great comfort and satisfaction the apostle had in this good report concerning them ( v. 7, 8 ): Therefore, brethren, we were comforted in all our affliction and distress. The apostle thought this good news of them was sufficient to balance all the troubles he met with. It was easy to him to bear affliction, or persecution, or fightings from without, when he found the good success of his ministry and the constancy of the converts he had made to Christianity; and his distress of mind on account of his fears within, lest he had laboured in vain, was now in a good measure over, when he understood their faith and the perseverance of it. This put new life and spirit into the apostle and made him vigorous and active in the work of the Lord. Thus he was not only comforted, but greatly rejoiced also: Now we live, if you stand fast in the Lord, v. 8 . It would have been a killing thing to the apostles if the professors of religion had been unsteady, or proved apostates; whereas nothing was more encouraging than their constancy. III. The effects of this were thankfulness and prayer to God on their behalf. Observe, 1. How thankful the apostle was, v. 9 . He was full of joy, and full of praise and thanksgiving. When we are most cheerful we should be most thankful. What we rejoice in we should give thanks for. This is to rejoice before our God, to spiritualize our joy. Paul speaks as if he could not tell how to express his thankfulness to God, or his joy and rejoicing for their sakes. But he was careful God should not lose the glory of the comfort he received in the welfare of his friends. His heart was enlarged with love to them and with thanksgiving to God. He was willing to express the one and the other as well as he could. As to thankfulness to God, this especially is very imperfect in the present state; but, when we come to heaven, we shall do this work better than now we can. 2. He prayed for them night and day ( v. 10 ), evening and morning, or very frequently, in the midst of the business of the day or slumber of the night lifting up his heart to God in prayer. Thus we should pray always. And Paul's prayer was fervent prayer. He prayed exceedingly, and was earnest in his supplication. Note, When we are most thankful we should always give ourselves to prayer; and those we give thanks for have yet need to be prayed for. Those whom we most rejoice in, and who are our greatest comforts, must be our constant care, while in this world of temptation and imperfection. There was something still lacking in their faith; Paul desired that this might be perfected, and to see their face in order thereunto. Note, (1.) The best of men have something wanting in their faith, if not as to the matter of it, there being some mysteries or doctrines not sufficiently known or believed by them, yet as to the clearness and certainty of their faith, there being some remaining darkness and doubtings, or at least as to the effects and operations of it, these being not so conspicuous and perfect as they should be. And, (2.) The ministry of the word and ordinances is helpful, and to be desired and used for the perfecting of that which is lacking in our faith.

Timotheus came from you unto us. To Corinth, after he had been sent to Thessalonica, Acts 18:5. Comp. 1Thes 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. 1Cor 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" Php 1:8 Verse 7. We were comfo

rted over you. 2Cor 1:3 and following; 2Cor 7:6, 2Cor 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" 2Cor 7:6,7 (++) "over you" "concerning"Verse 8. For now we li

ve, 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" Eph 6:13,14, Php 4:1 Verse 9. For what than

ks 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 da

y. 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. 1Thes 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, (καταρτισαι,) means, properly, to make fully ready, to put full in order, to make complete. Rom 9:22; 2Cor 13:9; Gal 6:1. It is rendered mending, Mt 4:21, Mk 1:19. Perfect and perfected. Mt 21:16, Lk 6:40, 2Cor 13:11, 1Thes 3:10, Heb 13:21, 1Pet 5:10. Fitted, Rom 9:22. Perfectly joined together, 1Cor 1:10. Restore, Gal 6:1. Prepared, Heb 10:5; and framed, Heb 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" 2Cor 13:9,11, Col 4:12 (&) "lacking in your faith" "wanting in your faith"Verse 11. Now God himself. T

his 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. Jn 20:28; 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 κατευθυνω means, to guide straight towards or upon anything. It is rendered guide, in Lk 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 increa

Apostolic Prayer. ( a. d. 51.) 11 Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you. 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: 13 To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints. In these words we have the earnest prayer of the apostle. He desired to be instrumental in the further benefit of the Thessalonians; and the only way to be so while at a distance was by prayer for them, together with his writing or sending to them. He desired that their faith might be perfected, which he could not be the proper cause or author of; for he pretended not to dominion over their faith, nor to have the donation of it, and he therefore concludes with prayer for them. Observe, I. Whom he prays to, namely, God and Christ. Prayer is a part of religious worship, and all religious worship is due unto God only. Prayer is here made to God, even the Father and our Father; and also to Christ, even our Lord Jesus Christ. Therefore Jesus Christ our Lord is God, even as God our Father is God. Prayer is to be offered to God as our Father. So Christ taught his disciples to pray; and so the Spirit of adoption prompts them to pray, to cry, Abba Father. Prayer is not only to be offered in the name of Christ, but offered up to Christ himself, as our Lord and our Saviour. II. What he prays for, with respect to himself and his fellow-labourers, and on behalf of the Thessalonians. 1. He prays that himself and fellow-labourers might have a prosperous journey to them by the will of God, that their way might be directed to them, v. 11 . The taking of a journey to this or that place, one would think, is a thing depending so much on a man's own will, and lies so much in his own power, that Paul needed not by prayer to go to God about it. But the apostle knew that in God we live, and move, and have our being, that we depend upon God in all our motions and actions, as well as for the continuance of life and being, that divine Providence orders all our affairs and that it is owing thereto if we prosper therein, that God our Father directs and orders his children whither they shall go and what they shall do, that our Lord Jesus Christ in a particular manner directs the motions of his faithful ministers, those stars which he holds in his right hand. Let us acknowledge God in all our ways, and he will direct our paths. 2. He prays for the prosperity of the Thessalonians. Whether he should have an opportunity of coming to them or not, yet he earnestly prayed for the prosperity of their souls. And there are two things he desired for them, which we should desire for ourselves and friends:—(1.) That they might increase and abound in love ( v. 12 ), in love to one another and in love to all men. Note, Mutual love is required of all Christians, and not only that they love one another, but that they also have a charitable disposition of mind and due concern for the welfare of all men. Love is of God, and is the fulfilling of the gospel as well as of the law. Timothy brought good tidings of their faith, yet something was lacking therein; and of their charity, yet the apostle prays that this might increase and abound. Note, We have reason to desire to grow in every grace, and have need of the Spirit's influence in order to growth in grace; and the way to obtain this is by prayer. We are beholden to God not only for the stock put into our hands at first, but for the improvement of it also. And to our prayer we must add endeavour. To excite this in the Thessalonians the apostle again mentions his love, his abounding love, towards them. The more we are beloved, the more affectionate we should be. (2.) That they might be established unblamable in holiness, v. 13 . This spiritual benefit is mentioned as an effect of increasing and abounding love: To the end that he (the Lord) may establish your hearts. Note, The more we grow and abound in grace, and particularly in the grace of love, the more we are established and confirmed in it. Note also, Holiness is required of all those who would go to heaven, and therein we must be unblamable; that is, we must act in every thing so that we may not in the least contradict the profession we make of holiness. Our desire should be to have our hearts established in holiness before God, and be preserved safe, to the coming of the Lord Jesus Christ; and that we may be unblamable before God, even the Father, now, and be presented blameless before the throne of his glory, when the Lord Jesus shall come with all his saints. Note, [1.] The Lord Jesus will certainly come, and come in his glory. [2.] When he comes, his saints will come with him: They shall appear with him in glory. [3.] Then the excellency as well as the necessity of holiness will appear, because without this no hearts shall be established at that day, nor shall any one be unblamable, or avoid everlasting condemnation.

se and abound in love. Comp. 2Cor 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. 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" 1Jn 4:7-12 Verse 13. To the end he may establish you

r hearts. That is, "May the Lord cause you to increase in love, 1Thes 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. 1Thes 2:10; Php 2:15; Php 3:6; Heb 8:7. Comp. Lk 1:6; 1Thes 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. 1Thes 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 τωναγιων. The word includes his angels who will come with him, Mt 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" 2Thes 2:17, 1Jn 3:20,21 (j) "coming" Zech 14:5, Jude 1:14