Bible Commentaries
1 Thessalonians 3

Verses 1-3

So when we could stand it no longer, we thought it best to be left by ourselves in Athens. 1 Thessalonians 3:1

It is important that we fill ourselves in here on Paul's situation. In order to do this, we need to read Acts 17 and parts of chapter 18. We remember how Paul and Silas were sent out of Thessalonica because of the riots that formed against them. They traveled west to the nearby city of Berea where they also ministered. When the Jews of Thessalonica heard of this, they came to Berea also and began to stir up the people. With this development, Paul was hurriedly taken on to Athens, and from there, he sent instructions back for Silas and Timothy to join him. The two apparently later joined him there.

We cannot miss the agony that Paul was suffering over the new Thessalonian believers, whom he had left so hurriedly. The pastor in Paul really comes out here. Paul greatly desired to return to the Thessalonians but circumstances just would not allow it. He had almost a feeling of bereavement over them. Finally, he could no longer cover up his pain. The Greek word used is stegō and it means "to cover" or "to conceal."^(F1)

Paul was very much alone in Athens. We can see from this chapter that Silas and Timothy must have joined him there as he requested. Paul then made a very difficult decision to send Timothy back to Thessalonica, as we see in the next verse. Apparently, he also sent Silas on a mission to Macedonia. After Paul had moved on to Corinth, we see both Silas and Timothy joining him (Acts 18:5). Several commentators have noted how Paul uses the epistolary "we," here when he is no doubt referring to himself alone. Morris says, "It seems best to take the we as epistolary, though we need not think that Paul took the decision without consulting his helpers…"^(F2)

No doubt, Athens was a very lonely place for Paul. Coffman says, "The significance of Paul's being left alone derives from the fact of his enemies seeking to kill him, the threat being so serious that an escort guarded his journey to Athens."^(F3) Paul was stranded there among the "wise" of this world. They were the philosophers who were always seeking some new idea. Unfortunately, in all their wisdom they could not find the True God. Their city was thus full of idols.

We know from Acts 17 that Paul ventured to preach at the Aeropagus. When he finally mentioned the resurrection of the dead, some of these "wise" men sneered at him. We do not know their names. Nevertheless, a few people like Dionysus and Damaris did believe, and their names were written down in glory (Acts 17:34). After this, Paul moved on to Corinth.

"We sent Timothy, who is our brother and co-worker in God's service in spreading the gospel of Christ, to strengthen and encourage you in your faith, so that no one would be unsettled by these trials. For you know quite well that we are destined for them" (3:2-3). We can be sure that Paul sent Timothy reluctantly. He wanted to go himself but could not. However, it would be very difficult to remain alone in Athens without Timothy.

The Greek manuscripts are somewhat different at this point. Timothy is described in one as a "co-laborer" and in another as a "minister." Utley thinks this verse is a sort of recommendation for young Timothy.^(F4) We know from other references that Timothy was highly prized by Paul. The apostle calls Timothy his son in 1 Corinthians 4:17 and in 1 Timothy 1:2. In Philippians 2:20, he says that he could find no one equal to Timothy.

Paul sent Timothy to strengthen (stērixai) and establish the Thessalonians. Stott remarks that this Greek word "was an almost technical term for the consolidation and building up of new converts."^(F5) Paul knew that Timothy would care for the people in just the same manner that he himself would do if he were but present.

As we have seen, Paul originally warned the Thessalonians that they would be persecuted for their faith and that they would suffer many tribulations for the gospel. Although it is not mentioned much in our western church culture, Christians have an appointment with suffering – we are even destined for it as we see in the verse. I am thinking of a dear Christian lady who has gone through much trouble in her life, even the loss of her only son. She once remarked to us that she now had a PhD in suffering.

Guzik helps us here in our understanding as he says:

The truth is that there are two ancient Greek words used to translate the concept of suffering, and neither of them is used exclusively in regard to persecution. Thilipsis was used for such things as physical pain, emotional hardships, and suffering under temptation. Pasko was used for such things as physical sufferings unrelated to persecution, suffering under temptation, and hardships in a general sense… The symbol of Christianity is the cross, not a feather bed.^(F6)

We know that daily facing a hostile evil age can bring about much suffering for the believer. This can show up in discrimination, slander, and outright anger. These interpersonal relationships at work and in other places can be exceedingly hard to bear. Yet, persecution has a positive side. John Chrysostom (c. 349-407) says, "Nothing so makes friends and rivets them so firmly as affliction; nothing so fastens and joins the souls of believers."^(F7) In his later life Chrysostom suffered many hardships.

The apostle gives us a warning here about how the world can set us up by flattery. The word "unsettled" is from the Greek sainō. Here it "probably retains some of its original meaning, to wag the tail, and therefore to 'beguile' or 'flatter.'"^(F8) John Trapp adds that some people "will but do as a dirty dog, defile you with fawning."^(F9)

Verses 4-5

TRIALS AND TRIBULATIONS

In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. 1 Thessalonians 3:4

How interesting it is that a part of the original gospel was the message of suffering. That part of the message is no longer delivered in our western world. However, it is very much a part of the gospel in the rest of the world. In many Moslem realms, for instance, for a Moslem to accept Christ is to almost accept a death sentence. Many times that person's own family members will murder him or her and think they have done their god a favor. While the same is not true for us westerners, Holmes remarks, "Christians in the US are in greater danger of being seduced by non-Christian cultural values than of being persecuted by them."^(F10)

Jesus said, "Whoever does not take up their cross and follow me is not worthy of me" (Matthew 10:38; cf. Mark 8:34; Luke 9:23). In another place the Lord said, "Remember what I told you: 'A servant is not greater than his master.' If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also" (John 15:20).

"The church was born in suffering (Acts 17:6)."^(F11) We all need to get used to this idea. The prophetic scriptures are clear, that as the end-days close upon us Christians, we will be greatly persecuted and there will be much suffering, even much martyrdom.

"For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter had tempted you and that our labors might have been in vain" (3:5). When Paul just could not stand it any longer he sent his beloved Timothy so that he could get a report on the Thessalonians. We should note that the expression "I was afraid" seen here is really the Greek mepos and it should rather be translated as "lest" or "in such way as."^(F12)

When Paul speaks of "the tempter," we should understand that he is speaking of a personal evil force (Gk. ho peirazōn).^(F13) In our modern and postmodern worlds we often forget that our struggle is not with flesh and blood but with mighty spiritual powers in the heavenly places (Ephesians 6:12).

So the apostle dispatched Timothy and he apparently felt some degree of anxiety in doing so. Sometime afterward, he left Athens and ventured on to Corinth. The early American theologian Albert Barnes exclaims, "he calmly went to Corinth."^(F14) Paul had literally been chased out of the other places where he had recently ministered, but here he leaves peacefully of his own free will.

Verses 6-8

TIMOTHY'S GOOD REPORT

But Timothy has just now come to us from you and has brought good news about your faith and love. He has told us that you always have pleasant memories of us and that you long to see us, just as we also long to see you. 1 Thessalonians 3:6.

Paul had the good fortune in Corinth to welcome both Timothy and Silas as they returned from their respective missions (Acts 18:5). It was as if the apostle was given "a new lease of life."^(F15) His sigh of relief is almost audible. It is interesting that he calls "the good news" by the Greek word euangelizomai. Morris points out how this is likely "the only place in the New Testament where the word is used of any other news than God's saving work…The news was a veritable gospel for Paul."^(F16)

It must have been music to the apostle's ears to hear that the Thessalonians had pleasant memories of him and that they were longing to see him. All his concerns about them were unfounded. They had continued on with their new Christian lives in the face of tribulation and even persecution. They obviously did not look upon Paul as some fly-by-night shyster.

"Therefore, brothers and sisters, in all our distress and persecution we were encouraged about you because of your faith" (3:7). The word for "distress" here is the Greek anagkēi. This word speaks of a "choking, pressing care." The word for persecution is the Greek "thilipsis" and it speaks of "crushing trouble."^(F17) The great preacher Spurgeon remarks about all Paul's suffering, "…if God does not bless the word of his servants it is like death to them. To be preaching and to have no blessing makes them heavy of heart: the chariot-wheels are taken off, and they drag heavily along: they seem to have no power norliberty."^(F18)

"For now we really live, since you are standing firm in the Lord" (3:8). Holmes cannot help but remark about "the extent to which Paul bases his own sense of well-being on the continuing faithfulness of his converts."^(F19) In the end he knows that his crown and reward will depend to a large part on how his congregations have done. In 3 John 1:4, we see a similar idea expressed by the Beloved John. He says, "I have no greater joy than to hear that my children are walking in the truth" (3 John 1:4).

Verses 9-12

PAUL'S THANKFULNESS

How can we thank God enough for you in return for all the joy we have in the presence of our God because of you? 1 Thessalonians 3:9

With this section the apostle bursts into thanksgiving for the good news about the Thessalonians. Kretzmann says, "Paul here rises to an enthusiasm bordering on ecstasy."^(F20) His thanksgiving is like that of the Psalmist who said, "Oh, give thanks to the LORD! Call upon His name; Make known His deeds among the peoples!" (Psalm 105:1 NKJ). Paul is even wondering how it is possible for him to return enough thankfulness to God for all his blessing. The psalmist also asked, "What shall I return to the LORD for all his goodness to me?" (Psalm 116:12).

In the midst of his ecstasy, he recalls his many prayers for the new church. He recounts, "Night and day we pray most earnestly that we may see you again and supply what is lacking in your faith" (3:10). When we look at Paul's life and his many successes in spreading the gospel through so much of the known world, we realize that his praying played a very important part. The apostle wanted to see these precious people in person so that he might supply anything that was still missing in their faith. The Greek word used is katartisai, and it means "to make fully ready, to put full in order, to make complete."^(F21)

The apostle says that he prays most earnestly. The Greek word is huperekperissou and it means superabundantly (Strong's Concordance) or "overflowing all bounds."^(F22) Wiersbe suggests of Paul's helper Epaphras that he must have learned something about praying from the apostle. It is said of him in Colossians 4:12, "…He is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured."^(F23) Perhaps even we could learn a thing or two from Paul's prayers.

Holmes reminds us here of a very important rule. He says, "one of the surest ways to gain some perspective on our own situation is to serve others. There is more than a little truth in the familiar parable about the man who whined about not having shoes until he met a man with no feet…."^(F24)

Verses 11-13

A LOOK AT PAUL'S PRAYER

Now may our God and Father himself and our Lord Jesus clear the way for us to come to you. 1 Thessalonians 3:11

First of all, the apostle prays that the Lord would clear the way so that he could return to the Thessalonians. He knew that this was something God had to do and that he could not perform it alone. Proverbs says, "In their hearts humans plan their course, but the LORD establishes their steps" (Proverbs 16:9). God does not always work according to our time schedule either. From the scripture it looks like Paul's prayer was finally answered about five years later when he visited the area twice in his Third Missionary Journey (Acts 19:21; 20:1; 1 Corinthians 16:5; 2 Corinthians 2:13).

We should not overlook the wording in this verse. The God and Father is joined to the Lord Jesus with a singular Greek verb (kateuthynai – meaning "clear the way" or "guide"). Utley says, "This was a way for the New Testament authors to assert the deity of Jesus of Nazareth (cf. 1 Thessalonians 1:1; 2 Thessalonians 2:16).^(F25)

Paul continues with his next petition saying, "May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you" (3:12). How in the world did Paul, the busy preacher and tentmaker, find the time to make such intense petitions to God? Kretzmann comments, "…The stitches put into the tent cloth were accompanied by the holy threads of prayerful intercession."^(F26)

Although the Thessalonians loved one another already, Paul desired that they do so more and more. The Greek words used here are pleonazō for "increase" (to abound or superabound) and perisseou for "overflow," to have more than enough.^(F27)

This reminds us of that wonderful verse in 2 Corinthians 9:8 which says, "And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work." It is clear in scripture that when we are born again, the Holy Spirit comes into our lives. Paul says in Romans 5:5, "…God's love has been poured out into our hearts through the Holy Spirit, who has been given to us." This was true of the Thessalonians and it is true of us who are believers today. We have God's agape love in us and all we need to do is let it flow out. Chrysostom refers to this divine gift as "the unrestrained madness of love."^(F28)

O that we had such apostolic prayers on our behalf! O that we would learn to pray such prayers for other people! Barclay remarks, "We will never know from how much sin we have been saved and how much temptation we have conquered all because someone prayed for us."^(F29) I still remember a saintly woman in our country church of long ago. The Lord has quickened to me several times since that this woman often prayed for me. I wonder where I would have been without her prayers.

"May he strengthen your hearts so that you will be blameless and holy in the presence of our God and Father when our Lord Jesus comes with all his holy ones" (3:13). In this verse we get a taste of the earliest Christianity. In the First Century, Christians were anxiously awaiting the coming (Gk. Parousia) of the Lord Jesus. They knew that just before his coming, the world situation would become exceedingly difficult and that the antichrist would arise to severely persecute the people of God. They knew that it was urgent that they endure to the end if they were to be saved (cf. Matthew 10:22; 24:13; Mark 13:13). Paul prays that they would be found blameless and holy at the Lord's appearance. Unfortunately, due to false prophecy, we have almost lost this understanding of the end days. May God help us!

While Paul prays for the Thessalonians to remain blameless and holy, that same prayer applies to us. At the presence or Parousia of the Lord we should be able to shine in holy glory. It is the consummation of the age, the summation of everything good. At such a time we would not want to slink away in our shame and disgrace. We should be able to lift up our heads because our redemption is near (Luke 21:28).

We should stop and try to get the picture here. In Paul's Roman world the arrival of the emperor to any particular city was referred to as a Parousia.^(F30) We can only imagine the fanfare that would accompany such a royal event. Yet, this would pale to the grand and glorious event of the Lord Jesus at his return. We see here that the Lord is coming with all his holy ones. There has been a great deal of discussion among commentators as to what all this includes. There seems to be a consensus that in includes all his saints or his redeemed ones. Pett says here, "…In the New Testament the word 'holy ones' always signifies the whole people of God or a section of the whole people of God (sixty times) with the possible exception of Jude 1:14…"^(F31)

It appears that we should include the holy angels here as well (cf. Matthew 16:27; 25:31; Mark 8:38; Luke 9:26; 2 Thessalonians 1:7). Professors Charles and Everett Harrison say, "It probably includes holy angels as well as dead believers clothed in bodies 'not made with hands' (2 Corinthians 5:1) awaiting the resurrection of their earthly bodies…with his whole heavenly entourage (cf. Matthew 24:30,31 and Revelation 19:11-14). The Old Testament background is Zechariah 14:5. According to Revelation 19-20, this glorious coming paves the way for the Millennial Kingdom."^(F32)

To get a more thorough picture we would need to go to Paul's description of this grand event in 1 Corinthians 15:51-52, "Listen, I tell you a mystery: We will not all sleep, but we will all be changed – in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed." We would also need to jump to the next chapter of Thessalonians. We see there that God will bring with him those who have fallen asleep (4:14) and that those saints who are still alive will be caught up to meet the Lord in the air (4:17).

The purpose of Paul's prayer and admonition here is that our hearts may be strengthened and established (Gk. stērixai) for this great day, and that the Thessalonians as well as we ourselves might be found holy and blameless for this critical moment in history.