the Week of Proper 22 / Ordinary 27
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1 Thessalonians 3:2
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Bible Verse Review
from Treasury of Scripure Knowledge
Timotheus: Acts 16:1, Acts 17:14, Acts 17:15, Acts 18:5
our brother: Romans 16:21, 1 Corinthians 4:17, 1 Corinthians 16:10, 1 Corinthians 16:11, 1 Corinthians 16:12, 2 Corinthians 1:19, 2 Corinthians 2:13, 2 Corinthians 8:23, Ephesians 6:21, Philippians 2:19-25, Colossians 1:7, Colossians 4:9, Colossians 4:12
to establish: 1 Thessalonians 3:13, Acts 14:22, Acts 14:23, Acts 16:5, Ephesians 6:22, Philippians 1:25
Reciprocal: Job 29:25 - one that Matthew 7:14 - narrow Acts 8:14 - when Acts 11:23 - and exhorted Acts 15:32 - confirmed Acts 16:40 - they comforted Acts 18:23 - strengthening Acts 20:12 - were Acts 26:16 - a minister Romans 1:11 - to the 1 Corinthians 14:3 - comfort 2 Corinthians 6:4 - as 2 Corinthians 7:6 - comforted 2 Corinthians 11:23 - ministers Ephesians 3:13 - at Philippians 1:30 - the same Philippians 2:25 - companion Colossians 1:25 - I am Colossians 2:2 - their Colossians 4:8 - and comfort Colossians 4:11 - fellowworkers 1 Thessalonians 1:6 - received 1 Thessalonians 3:5 - I sent 2 Thessalonians 1:4 - your patience 2 Thessalonians 2:17 - stablish 1 Timothy 1:2 - Timothy 1 Timothy 4:6 - a good Philemon 1:1 - Philemon Hebrews 13:23 - brother 1 Peter 4:12 - as 3 John 1:8 - fellowhelpers
Cross-References
Their venom is like the venom of a snake, like that of a cobra that has stopped its ears,
Their venom is like the venom of a snake, like that of a cobra that has stopped its ears,
They have venom like the venom of a serpent;Like a deaf cobra that stops up its ear,
They have venom like the venom of a serpent; Like a deaf cobra that stops up its ear,
They haue poyson [within them] lyke to the poyson of a serpent: they be lyke the deafe adder that stoppeth her eares,
Their poison is like the poison of a serpent: [they are] like the deaf adder which stoppeth her ear;
Their poison is like the poison of a serpent; They are like the deaf cobra that stops its ear,
Their poison is like the poison of a snake; like the deaf adder he stops his ear,
Their anger is as deadly as the poison of a snake. They shut their ears like a deaf cobra
Their poison is like the poison of a snake; Like a deaf cobra that stops its ear,
Gill's Notes on the Bible
And sent Timotheus our brother,.... In a spiritual relation, having the same heavenly Father, and belonging to the same Jerusalem, which is free, and the mother of us all; of the same household and in the same relation to Christ, the firstborn among many brethren; or their brother in the ministry, who was employed in the same business, and did the same work they did; or he is so called, on account of that strict and intimate friendship which subsisted between them, by virtue of which they stuck as close as brethren, or closer to one another than brethren usually do:
and minister of God; of his making, and not man's; of his calling and sending, and of his blessing and succeeding; and who was a minister of the things of God, of the mysteries of God, of the truths of his Gospel; and who ministered according to the ability God gave him, and was faithful to him:
and our fellow labourer in the Gospel of Christ; he was a labourer, and not a loiterer in the Lord's vineyard; one that laboured in the word and doctrine, that studied to show himself a workman, that gave himself wholly to meditation, reading, exhortation, and doctrine, and preached the word in season and out of season and was a fellow labourer with him who laboured more abundantly than any of the apostles; and not in the law, but in the Gospel, even in the Gospel of Christ, of which he is the sum and substance, author and preacher. The Vulgate Latin and Ethiopic versions leave out these words, and so do Beza's ancient copy and the Alexandrian manuscript, "and our fellow labourers", reading the latter part of the clause in connection with the former thus, "a minister of God in the Gospel of Christ", as the former of these versions, "in the doctrine of Christ", as the latter. These characters are given of Timothy, partly to show what honour was done the Thessalonians, in sending such a messenger to them; and partly that they might receive him with the greater respect, and treat him according to his character, office, and dignity; and chiefly to observe to them the apostle's great affection for them, in parting with so dear and useful a minister for their good and advantage, as follows:
to establish you; which though the work of God, it is usually done by the ministry of the word; and then is the end of the Gospel ministration answered to the churches, when they are established by it; for notwithstanding the saints are in a stable condition, as in the arms of love, and in the hands of Christ, and in the covenant of grace, and upon the rock of ages, and in a state of regeneration, justification, and adoption, from whence they can never fall totally and finally; yet they are often very unstable in their hearts and frames, in the exercise of grace, and discharge of duty, and in their adherence to the cause and interest, Gospel and ordinances of Christ, through the prevalence of corruption, the temptations of Satan, and the reproaches and persecutions of men: and these Thessalonians were young converts, and just planted together as a church; and at their first setting out, sustained a considerable shock of afflictions, which made the apostle concerned for their establishment in the faith which they had received:
and to comfort you concerning your faith. This is another end of the Gospel ministry, to comfort afflicted minds, and distressed consciences; it is the will of God that his people should be spoke comfortably to; the doctrines of the Gospel are calculated for that purpose, and the ministers of it should be Barnabases, sons of consolation. These saints might be in some doubt about the grace of faith, whether it was right or not, or about the doctrine of faith they had received; and therefore Timothy is sent to comfort them under their afflictions, which might have created these doubts, and to remove them, by showing them that their faith was like precious faith with the apostles; and that the doctrine of faith they embraced was the faith once delivered to the saints, and was the true faith of Christ: the words will bear to be rendered, "to exhort you concerning your faith", as the Vulgate Latin version renders them; that is, to exhort you to continue in the faith, to stand fast in it, in the exercise of the grace of faith, and in the doctrine of faith, and in the profession of both. The Syriac version renders it, "to ask", or inquire of you concerning your faith, being willing to know how it stood, since they left them, as in 1 Thessalonians 3:5.
Barnes' Notes on the Bible
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 17:0 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 while 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 17:24, and “after these things” he calmly went to Corinth. There was no tumult or excitement, and it is not suggested that he was driven away, as in other places, because his life was in danger. There was, therefore, ample time for Timothy to come to him there - for Paul was at liberty to remain as long as he pleased, and as he stayed there for the express purpose of having Timothy and Silas meet him, it is to be presumed that his wish was in this respect accomplished.
Fourthly, the sending back of Timothy to Macedonia, as mentioned in the Epistle, is a circumstance which will account for the fact mentioned in 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 Acts 17:15, but the history mentions only that he met him, after a long delay, at Corinth. This delay, and this change of place, when they rejoined each other for the purpose of laboring together, can only be accounted for by the supposition that Timothy had come to him at Athens, and had been immediately sent back to Macedonia, with instructions to join him again at Corinth. This is one of the “undesigned coincidences” between the history in the Acts of the Apostles and the epistles of Paul, of which Paley (Hor. Paul.) has made so good use in demonstrating the genuineness of both. “The epistle discloses a fact which is not preserved in the history; but which makes what is said in the history more significant, probable, and consistent. The history bears marks of an omission; the epistle furnishes a circumstance which supplies that omission.”
Our brother - See the notes at 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-laborer with me, and whose aid would have been of essential service to me. In parting with him, therefore, for your welfare I showed a strong attachment for you. I was willing to endure personal inconvenience, and additional toil, in order to promote your welfare.”
To establish you - To strengthen you; to make you firm - στηρίξαι stērixai 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.
Clarke's Notes on the Bible
Verse 1 Thessalonians 3:2. 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, 1 Timothy 1:2; and his dearly beloved son, 2 Timothy 1:2; because he was brought to the knowledge of the true God, and to salvation by Christ, through the apostle's instrumentality. See the preface to the First Epistle to Timothy.
Minister of God — Employed by God to preach the Gospel; this was God's work, and he had appointed Timothy to do it, and to do it at this time in conjunction with St. Paul; and therefore he calls him his fellow labourer. There were no sinecures then; preaching the Gospel was God's work; the primitive preachers were his workmen, and laboured in this calling. It is the same still, but who works?
