Bible Commentaries
1 Thessalonians 3

Verse 1

Wherefore when we could no longer forbear, we thought it good to be left at Athens alone;

Paul here speaks of his deep anxiety about the welfare of the Thessalonians. "He means that his longing for some personal communication from the Thessalonians became intolerable" (Vincent, Vol. IV 32). To ease his mind, it has become necessary for him to experience the loneliness of remaining by himself at Athens while Timothy returned to Thessalonica.

Verse 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:

And sent Timotheus, our brother, and minister of God: Hogg and Vine consider "minister" to be a "description of the relationship between servants of Christ among themselves on the one hand, and between each servant and the Lord on the other" (91). The word translated "minister" is elsewhere translated deacon, but that cannot be the meaning here. It refers to service although the nature of that service is not specified. It is assumed that Timothy’s service consisted largely of preaching the gospel.

and our fellowlabourer in the gospel of Christ: Some versions omit this designation. All that is encompassed in the word "fellowlabourer" is likely contained in the word minister, both being descriptive of Timothy’s fidelity to the gospel.

to establish you, and to comfort you: It is clear there is more to Christianity than just a spectacular conversion experience, else there would have been no need to "establish" (confirm or make fast) and "comfort" (strengthen) the converts.

The means used to effect this confirmation was the ministry of the Word, see Acts 15:32, 2 Peter 1:12 : neither laying on of hands nor the impartation of the Holy Spirit is mentioned in N.T. in connection either with sterizo or with its synonym, bebaioo, 1 Corinthians 1:8, 2 Corinthians 1:21, etc (Hogg and Vine 93).

Both of the italicized words are rendered "established" in the New Testament--sterizo in this verse; bebaioo in Hebrews 13:9.

concerning your faith: Coffman views this as another instance where the word "faith" is used in the objective sense, being once again a reference to obedient faith. He adds "that ’faith’ in the New Testament frequently has this objective meaning, and that sinner’s trust/faith is hardly ever the true meaning" (39).

Verse 3

That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto.

That no man should be moved: These words again emphasize the danger of false teachers. The word translated "moved" is used "of a dog wagging its tail, whence it comes to signify ’to fawn upon’, ’to flatter’" (Morris 71). If that is Paul’s usage, here then it means "that the converts should not be cajoled with smooth talk when they were in the midst of persecution" (Morris 71). Jamieson, Fausset, and Brown quote Tittman as having rendered it, "That no man should, amidst his calamities, be allured by the flattering hope of a more pleasant life to abandon his duty" (388).

This word can also mean to disturb or disquiet, in which case it would stand in contrast with establish. There is, as the Lord taught, a very real danger that a disciple will be dislodged from the faith by persecution (Mark 4:16-17).

by these afflictions: "By" comes from a word that can be translated in and that seems to fit the context better. It is not the afflictions themselves that are likely to move the Thessalonians but the enticing words that come to them in affliction while persecution is raging about them.

for yourselves know that we are appointed thereunto: "Affliction, then, is no accident, but an integral part of the life of a Christian" (Morris 71).

The antagonism between light and darkness is such that the upright, moral behavior of Christians is alone sufficient to incur the world’s displeasure and hatred. Cain hated Abel, and why? "Because his own works were evil and Abel’s righteous" (1 John 3:12) (Coffman 38).

It should be noted, however, that Paul is not speaking here about "an ultimate destiny, but a temporary experience ordained as a means to an end. Though affliction is the common lot of the godly, 2 Timothy 3:12, it is transient, not eternal, cp. 2 Corinthians 4:17-18" (Hogg and Vine 94).

Verse 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.

For verily, when we were with you, we told you before: Persecution should have come as no surprise to the disciples. Paul, during his short stay among them, has informed the Thessalonians that acceptance of the gospel may result in persecution. He has, in fact, verbally warned them of the danger. He is now reinforcing his oral teaching with written confirmation.

that we should suffer tribulation: Not only has Paul discussed the inevitability of tribulation, Jesus has done so, too. "In this world ye shall have tribulation" (John 16:33). "Tribulation" (thlipsis) is a word with a broad range of meaning. Barclay notes in his comments on Romans 5:1-5 that it "literally means pressure. All kinds of things may press in upon the Christian--want and straitened circumstances, sorrow, persecution, unpopularity and loneliness" (73).

even as it came to pass, and ye know: Paul’s teaching has been confirmed by their experience.

Verse 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.

For this cause, when I could no longer forbear: Paul again mentions the anxiety he feels in not knowing how his brethren are faring in face of persecution. He is overcome with emotion in view of the uncertainty.

I sent to know your faith: He is deeply concerned about their faith (faithfulness). He, of course, knows they are believers. He does not know if they have remained faithful.

lest by some means the tempter have tempted you, and our labour be in vain: If there were no possibility of the saints being driven into apostasy by the persecution they have endured, then how could Paul’s efforts be "in vain"? Only the prospect of an irremedial abandonment of the faith could have elicited the fear here expressed.

Verse 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:

But now when Timotheus came from you unto us, and brought us good tidings: "Good tidings" is the word usually translated gospel. This may be the only place in the New Testament where it refers to anything other than the message that is "the power of God unto salvation," although in the Septuagint it often refers to "any message calculated to have a cheering effect on those who receive it" (Hogg and Vine 97). Paul has shared the good news that saves with the inhabitants of Thessalonica, spreading joy among them (1:6). Timothy has just returned to Paul with good news of the fidelity of the Thessalonians, and this message has filled Paul’s heart with joy (3:9).

of your faith and charity: Their "faith" is God-ward (1:8). Their "charity" (love) is man-ward (4:9). In spite of adversity, they are fulfilling their responsibilities to both God and man. Some scholars interpret "faith" here, as fidelity or obedient faith.

and that ye have good remembrance of us always: Their memories of Paul are pleasant, although some in the congregation seem to have wrested some of his teaching.

desiring greatly to see us, as we also to see you: There is a mutual longing to see each other. They have a great desire to see Paul; he has a great desire to see them (2:17).

Verse 7

Therefore, brethren, we were comforted over you in all our affliction and distress by your faith:

Therefore, brethren, we were comforted over you: "As cold waters to a thirsty soul, so is good news from a far country" (Proverbs 25:25).

in all our affliction and distress: Those who preach the health and prosperity message should take a long look at this verse. "Distress" could be translated "choking, pressing care," and "affliction" might be rendered "crushing trouble" (Lightfoot 45).

Being a Christian was and is no bed of roses, no panacea for earth’s woes, no exemption from the fires of testing from which one may come forth as pure gold.

by your faith: As much as Paul is concerned about the physical well-being of the Thessalonians, his greatest concern is with their spiritual well-being. He is not indifferent to the tribulation they suffer, but he is most interested in the faith in which they stand fast.

Verse 8

For now we live, if ye stand fast in the Lord.

For now we live: Unfaithfulness on the part of the Thessalonians would have been like death to Paul. So much is dependent on their faithfulness, their function as role models to other disciples and their instrumentality in evangelizing the Greek provinces of Macedonia and Achaia, it is scarcely possible to overemphasize the positive effect on Paul of the news that the Thessalonians are "hanging in there." It is like "life from the dead."

if ye stand fast in the Lord: Not only are they firm in the faith but they would continue to be so because they are not relying on the power of human strength but upon that strength which comes from being in the Lord.

Verse 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;

For what thanks can we render to God for you: That Paul considers thankfulness a debt is shown by his use of the word "render" that speaks of something due. He expresses thankfulness to God because God is entitled to his gratitude.

for all the joy wherewith we joy for your sakes: "Joy wherewith we joy" is a "Hebrew way of expressing tremendous, superlative joy" (Fields 90). Paul is the last person one would expect to hear speaking of joy. Driven from Thessalonica and elsewhere by persecution, separated from brethren whom he passionately desired to see, hindered in his plans by Satan, one would expect him to be despondent and embittered. Yet he has learned the secret that joy is not dependent upon outward circumstances but upon internal conviction. Indeed, "it is experience of sorrow that enlarges the capacity of the heart for joy" (Hogg and Vine 100). Dark clouds always make the return of the sunshine more glorious.

before our God: Paul is acutely aware of the divine presence in his life and of his continuous obligations to God. He has learned from experience the truth of the psalmist’s statement: "In thy presence is fullness of joy" (Psalms 16:11). The joy that Paul experiences is not due to or dependent upon outward circumstances. It comes to all who stand "before (in the presence of) our God."

Verse 10

Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?

Night and day praying exceedingly: Like his master before him, Paul is a man of prayer. Indeed, it is scarcely possible for one to be a follower of Christ without making prayer the number one priority in life. Many scholars believe Jesus spent more time in prayer than in any other activity. If prayer were that important to the Son of God, of how much greater importance is it to the sons of men. The word "exceedingly" means superabundantly and suggests prayer is engaged in with great frequency. The words "night and day" convey the same idea. It is instructive that Paul’s prayers do not always receive an immediate answer, thus the need for continuous prayer.

that we might see your face: One thing that seems to distinguish Paul’s prayers from many modern prayers is their specificity. He does not pray in broad generalities. The particular aim of this prayer is not just that Paul might travel abroad freely but that he might return to Thessalonica.

and might perfect: In Galatians 6:1, the word translated "perfect" here is rendered restore because it involves a brother who has been overtaken in a fault. If that is the meaning here, then it suggests that some of the Thessalonians have wandered from the faith.

In other Greek literature, the word is used to describe such things as the setting of a broken bone, the outfitting of a fleet of ships for battle, the equipping of an army, and the mending of torn nets. The word is always used in a constructive way to communicate that help and assistance are needed (Swindoll 28).

Paul wants the brethren to develop to their maximum potential in living the Christian life. "Paul’s method was to begin by commending what was praiseworthy, and then to correct what was amiss; a good pattern to all admonishers of others" (Jamieson, Fausset, and Brown 388). "Perfect indicates the close relationship between character and destiny" (Hogg and Vine 101).

that which is lacking in your faith: Paul’s visit to Thessalonica has been cut short by the rising tide of opposition to him. There has not been time to impart all the knowledge he wished to impart to the new disciples. What is "lacking" is that divine truth which there has not been opportunity to teach. This idea is further borne out by Paul’s use of the word "faith," which, as Hogg and Vine point out, "here is to be understood...of the body of Christian doctrine, as in Judges 1:3; cp. Acts 2:42, ’the Apostle’s teaching’" (102). The missing instruction can be identified by a consideration of the teaching provided in this letter. It has to do with such things as hope for the future, mutual responsibilities among the saints, Christian character and conduct.

Verse 11

Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you.

Now God himself and our Father, and our Lord Jesus Christ: The way in which Paul links the names of God and Jesus Christ together is an acknowledgment of the lordship of Christ. It is a forceful statement about the unity of the Godhead. "This very Scripture was used by Athanasius against Arius back in the fourth century, to prove the deity of Jesus" (Fields 92). It should also be noted that this is one of those rare instances in the New Testament when prayer is addressed to Jesus, Acts 7:59 being another.

direct our way to you: Paul could pray for the opportunity to return to Thessalonica (10). Satan could hinder his return (2:18), but only God could make the return possible. Lightfoot is probably right in saying that Paul is expressing the conviction "of the utter worthlessness of all human efforts without divine aid" (48). It is also worthy of note that Paul considers the matter of a safe and prosperous journey a fit subject for prayer. After noting several similar brief prayers in Paul’s letter to the Thessalonians, Fields says, "These written prayers show the character of Paul’s mind. He could break into prayer in speaking or writing at any time. He prayed without ceasing. We should develop a similar habit of praying to God at every moment of joy or need" (91).

Verse 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:

And the Lord make you to increase and abound in love: It is striking that while the Thessalonians are in the midst of privation and persecution, Paul does not pray for their material prosperity or physical safety or comfort but for an overflowing love. The brethren already possess the quality of love (1:3; 4:9-10). Paul wants it to rise to flood tide. In his use of the word love, Paul is not speaking merely of some sentimental emotion. "Christian love has God for its primary object, and expresses itself first of all in implicit obedience to His commandments, John 14:15; John 14:21; John 14:23, etc." (Hogg and Vine 105).

one toward another, and toward all men, even as we do toward you: This is another instance in which Paul uses a reciprocal pronoun to speak of a mutual responsibility among the brethren, love one another. As Jesus notes, the standard practice among the publicans was to love those who would reciprocate their love (Matthew 5:46). Even that practice is sometimes fraught with great difficulty. But as hard as it may be to love in return those who love you, it is infinitely harder to love those who are beyond the pale of the fellowship--outsiders, enemies. Growing and abounding in love toward the brethren may be a form of education for extending that same love to the "wider circle of the human race. The Christian obligation to love and to serve is not to be limited in its objects to other Christians nor does it in any way depend on the love or hate that others may show" (Hogg and Vine 107).

Verse 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.

To the end he may stablish your hearts: Multitudes of professing Christians are plagued by spiritual anemia. How often are we encouraged to be strong! The means for developing strength is frequently alluded to (Ephesians 3:16). Since it is God’s will for us to be strong and since He has provided the means, there is little excuse for our failure in this regard. Note that Paul prays that the Thessalonians will have, not strong muscles, but strong hearts. Of course, the word heart refers to the totality of human personality--mind, emotion, will, conscience. The ultimate in spiritual strength is dependent among other things, on overflowing love. When we take away love from our lives, we will be as weak as a shorn Samson.

unblameable in holiness before God, even our Father: Every set of man-made laws establishes a code of conduct. The fact that we comply with every human law to which we are amenable does not necessarily mean we are pleasing to God. A law-abiding citizen might be blameless so far as the laws of the land are concerned, but he would not be holy. Only as we comply with God’s law can we achieve an unblameable holiness. "Here the exercise of love is declared to be the means God uses to develop likeness to Christ in His children" (Hogg and Vine 108).

at the coming of our Lord Jesus Christ: The strongest possible motivation for godly living is to keep ever in mind that Jesus is coming and that His coming will usher all of us into judgment.

with all his saints: The mention of holiness brings to mind the saints who will accompany the Lord at His second advent. Holiness and saints are cognates, both of which refer to persons completely set apart for service to God. Our Lord’s saintly companions are not identified. We are told elsewhere that angels will be in that glorious train (2 Thessalonians 1:7-9). Angels are not identified as saints in any other New Testament passage, so we cannot be sure if they are referred to here or if Paul is speaking of certain Old or New Testament worthies. Regardless of our inability to identify the participants, we may say with the song writer, "What a day, glorious day, that will be."