Chapter 3

1 Saint Paul testifieth his great love to the Thessalonians, partly by sending Timothy unto them to strengthen and comfort them: partly by rejoicing in their well doing: 10 and partly by praying for them, and desiring a safe coming unto them.

1. Wherefore. That is, because of the apostles’ intense love and burden for their converts, and Paul’s continued frustration in his attempts to return to Thessalonica.

Forbear. Gr. stegoµ, “to cover,” “conceal,” “to endure” (cf. 1 Cor. 9:12; 13:7). The use of the plural subject in this verse seems to indicate that the apostle wished to make it plain that his companions shared his solicitude for these new believers, and that they participated wholeheartedly in his efforts to solve the problems created by separation (see on 1 Thess. 2:17, 18).

Thought it good. That is, we resolved. The tense of the Greek verb (eudokeoµ) shows that a definite decision was made.

At Athens alone. The record states that when Paul had been forced to leave Macedonia, “Silas and Timotheus abode there still” (Acts 17:14). Upon reaching Athens, the apostle sensed the tremendous challenge presented by the cultured heathen metropolis, and felt his own need of faithful helpers. He therefore sent the directive for them “to come to him with all speed” (v. 15). The record in Acts does not state that either Silas or Timothy was able to come to Athens, but the present passage suggests that Timothy did go, and that he was sent back to Macedonia almost immediately, in order to minister to the Thessalonian believers. Paul was to be left alone in Athens. This decision must have been a most difficult one for him to make. The great sacrifice that the apostle was willing to make in depriving himself of Timothy’s companionship and help, indicates the urgency of the needs of the Thessalonians. After his visit there, Timothy, accompanied by Silas, came to Paul at Corinth (ch. 18:5). It is clear, therefore, that the three workers united in the plans which were laid, and that Paul took the initiative, both in making them, and in having them carried out.

2. Sent Timotheus. See on v. 1.

Minister. Gr. diakonos (see on Mark 9:35).

Our fellowlabourer. Textual evidence is divided (cf. p. 10) between including and excluding this phrase. Whether it is included or not, Paul is highly commending Timothy. The younger man was not only Paul’s brother, fellow believer, and associate, but was also a fellow worker with God in proclaiming the gospel of Christ. This noble conception of being linked with God in His great mission of love for fallen humanity occupied a prominent place in Paul’s thinking, and often found expression in his writings (cf. Rom. 1:9; 1 Cor. 3:9; 2 Cor. 6:1; Phil. 4:3).

To establish. Gr. steµrizoµ (see on Rom. 16:25). The chief objective of Timothy’s visit was to strengthen and confirm the believers, that none might turn back.

To comfort. Gr. parakaleoµ (see on Matt. 5:4). The second purpose in Timothy’s mission was to exhort the believers. This would include a review of what they had been taught, a widening of their doctrinal horizons, and a strengthening of their daily Christian experience. All this is found in the phrase “concerning your faith.”

3. Be moved. Gr. sainoµ, “to disturb,” “to agitate,” used only here in the NT. In classical writings it is used literally of dogs, with the meaning “to wag the tail,” hence the derived meanings, “to flatter,” “to beguile.” Some believe that these latter meanings should be applied to the present verse. Others hold to the meaning “to disturb,” which is supported by the ancient versions. Paul knew the dangers that local persecution would present to the Thessalonians. Hence he fervently hopes that Timothy’s ministry would save them from being in any way weakened in the faith.

By these afflictions. Or, “in these afflictions,” since Paul was visualizing the difficult circumstances in which his converts were having to practice their faith.

We. The pronoun refers not only to the apostles but to their converts as well. The realization that God knows about the persecution they are suffering, and that it plays an appointed part in His plan for their lives, strengthens Christians to endure affliction. The trials that our loving Father permits are the necessary means of salvation, and are directed and tempered toward that end (1 Cor. 10:13). Characters are perfected by trials, and Christians must not rebel at the refining process (see on Mal. 3:3; Acts 14:22; 2 Tim. 3:12; 1 Peter 2:21; 4:12, 13).

4. We told you before. In the short time that Paul and his companions were with the Thessalonians, they endeavored to prepare them for the inevitable trouble that lay ahead (see Acts 18:23). To begin with, these believers knew of the terrible flogging that Paul and Silas had received at Philippi (see on 1 Thess. 2:2). In their preaching, the missionaries had forewarned them of the coming persecution. Now Paul reminds them of his prediction and its painful fulfillment. The verity of the apostolic word must have confirmed the Thessalonians’ confidence in it (cf. on John 13:19), and have provided an effective incentive to steadfastness.

We should suffer tribulation. Or, “we are about to suffer tribulation.”

5. For this cause. Although Paul knew that the Thessalonians would be persecuted, he did not callously accept such a certainty. He loved his spiritual children and was affectionately anxious for their welfare. For this reason he dispatched a personal messenger to bring him firsthand news concerning their condition. He does not here name the person sent, since he had already given that information (v. 2). He simply states the reason for sending Timothy. He has already made a similar statement in vs. 1, 2 but here makes it more personal by speaking in the first person singular employing “I,” not “we.”

Forbear. See on v. 1.

Know your faith. The state of his converts’ spiritual health was Paul’s main concern.

The tempter have tempted. Paul knew the frailties of human flesh, and feared that some of the believers might have fallen from the purity of the faith. His concern could be dispelled only by having direct news from Thessalonica. The apostle reveals his understanding of the workings of temptation. God had permitted trials to assail the Thessalonian Christians, but temptation did not come from Him. Paul recognizes that incitement to evil comes from the tempter, Satan himself (cf. on Matt. 4:1; James 1:13, 14). He realizes that a personal devil, working through wicked men, is attacking God’s people with the purpose of discouraging them and causing them to abandon their faith. If the devil should succeed, then the labor expended upon the believers would have been in vain, for Paul considers his efforts fruitless unless they result in the salvation of those for whom he works.

6. But now. The adverb “now” clearly indicates that Timothy had just arrived from Thessalonica. This first epistle, then, was written soon after Timothy’s arrival, and consequently reflects the loving sentiments evoked by Timothy’s encouraging report. It is also clear that the epistle was written at Corinth, not Athens (see pp. 224, 225), for the record states that Timothy and Silas had joined Paul at Corinth (Acts 18:5)

Charity. Gr. agapeµ, “love” (see on Matt. 5:43; John 11:3; 1 Cor. 13:1). It was balm to Paul’s heart to know that the believers’ faith had not been shaken, and their love had not waxed cold.

Good remembrance of us. Paul had feared that Jewish misrepresentations would have turned the Thessalonians against him when he was absent from them. The news that they still thought lovingly of him and were continually longing to see him, must have been very reassuring to the apostle. He declares that the longing is mutual-he desires to see them (cf. ch. 2:17, 18).

7. We were comforted. Paul, who was so careful to encourage others, is himself comforted by those whom he is seeking to help. Even so may God’s modern ministers be heartened by those for whom they labor. The best encouragement a convert can give to the one who has brought him to the Saviour, is to be steadfast in the Christian way.

Affliction and distress. Textual evidence attests (cf. p. 10) the inversion of the words “affliction” (thilipsis) and “distress” (anagkeµ). For the meaning of the two Greek words see on Rom. 2:9 and 1 Cor. 7:26 respectively. Some interpreters have thought that the phrase “affliction and distress” refers to inner and outer troubles. The more likely reference is to the severe trials imposed by the Jews upon the apostle in Corinth (Acts 18:1–17). There the Jewish leaders had so vehemently and blasphemously objected to Paul’s preaching of the gospel that he separated himself from them, and turned completely to the Gentiles (v. 6). Their harassing attempts to silence him did not cease, but rather increased, until they stirred up open insurrection against him (vs. 12). At such a time of trouble the Lord in a vision mercifully encouraged Paul to be bold in presenting his message, and assured him of protection and success in his work (vs. 9, 10). It was probably at this time that he received the comforting message brought by Timothy.

8. For now we live. In contrast with the troubled existence, conditioned by affliction and distress, that the apostles had been enduring.

If ye stand fast. For the significance of “stand fast” see on Phil. 1:27. Paul states that so long as the Thessalonians remain steadfast, he and his companions will enjoy life in its fullest Christian sense. Such a heartfelt expression of love and his ardent interest in their eternal welfare must have encouraged the Thessalonians to be faithful.

9. What thanks can we render? Paul’s heart overflows with permissible elation at the thought of his converts’ excellences. Paul naturally desires to give thanks for their exemplary witness, and to give such thanks, not to man, but to God, who made possible their victorious lives. His joy is spiritual. It arises from contemplating the spiritual worth of the believers. Such joy contains no selfishness. It is akin to the happiness felt by the angels at the conversion of a sinner (Luke 15:10). For the third time Paul expresses thanks to God for His keeping power in behalf of his converts (see 1 Thess. 1:2; 2:13). What could be greater cause for thanksgiving? The joy that a true servant of Christ experiences as he learns of the faithfulness of those whom he has brought to the Lord is the greatest remuneration for service (see 3 John 4).

10. Night and day praying. See on ch. 2:9. Here we have a glimpse of the apostle’s hidden life of prayer. Paul worked “night and day” (ch. 2:9); yet, like the high priest, he bore his converts on his heart continuously (see on Ex. 28:29).

Might see your face. Compare chs. 2:17, 18; 3:6. Paul believed there was something he could do in person that could not otherwise be accomplished. Yet the fact that he was prevented from fulfilling his desire led to the writing of this letter, which accomplished much for his distant friends. But how much more did he accomplish for the church in all ages This epistle, probably the earliest of his known writings (see pp. 224, 225), was penned as a direct result of his unsuccessful attempts to return to Thessalonica (see on ch. 2:18). It is possible that he did visit this church later and gave its members further instruction (see Acts 20:2). But for the present his way was obstructed. The delay forced upon the apostle was by the Lord’s grace made the occasion for the writing of the epistle. Thus the wrath of man was turned to the praise of God.

Might perfect. Gr. katartizoµ (see on Luke 6:40; Gal. 6:1). Paul was anxious to supply what was lacking in their spiritual equipment. He had previously extolled their faith, love, and hope (1 Thess. 1:3), but he recognized that they lacked essential virtues (see on chs. 4:11; 5:14), and needed to “increase more and more” (ch. 4:10) in the Christian graces.

11. Now God himself. With these words Paul begins a fresh section, and records a specific prayer. The fact that God and Christ are mentioned together emphasizes the unity of these two members of the Godhead. For comment on Paul’s titles for the Father and the Son see on Rom. 1:7; Gal. 1:4; Phil. 2:5.

Direct. Literally, “make straight” (cf. Luke 1:79; 2 Thess. 3:5). Paul’s path had been blocked by Satan (1 Thess. 2:18), so the apostle turned to the Father and Christ, asking them to clear away all obstacles and to make it possible for him and his companions to visit the Thessalonians again.

12. And the Lord. Or, “but the Lord,” placing vs. 11 and 12 in contrast with each other. Paul is virtually saying: Whatever happens to me, I wish you to grow in spiritual stature.

Make … to increase. Gr. pleonazoµ, “to superabound.” The additional “abound” serves to emphasize the intensity of Paul’s desire for his converts. He prays that Christ will give them an ever-deepening love, first, for their fellow believers, then for those without the church. He wanted the ardent love that he felt for them to be reproduced in their own hearts on others’ behalf. Fervent love for one another is a sign to the world of the genuineness of the Christian religion. This is Christ’s explicit teaching (John 13:34, 35).

13. To the end. Or, “so that,” pointing to the result of having hearts overflowing with love.

Stablish. Gr. steµrizoµ (see on Rom. 16:25). In 1 Thess. 3:2 steµrizoµ is translated “to establish.” Paul is confident that Christ will stabilize the believers’ hearts, and recognizes that the Thessalonians cannot accomplish that work for themselves.

Unblameable. Gr. amemptoi, “blameless,” “deserving no censure,” “free from defect” (cf. on Eph. 1:4; Phil. 2:15; 3:6). The apostle’s wish for his converts is that in spiritual matters they be free from every flaw.

Holiness. This indicates the sphere in which Christ is to make the believers blameless. He will so enable them to live holy lives that they will be able to stand without censure before the Judge of the universe. “Unblameable in holiness” represents the highest possible ethical and spiritual standard. The apostle believes that such a standard can be reached by the grace that Christ supplies to those of His followers who increase in love. To believe less would be to deny the gospel.

Before God. Paul’s concern is that his converts should be ajudged blameless, not by men, who are fallible, but by God who searches the hearts and knows what is in the mind.

Even our Father. Compare v. 11.

Coming. Gr. parousia (see on Matt. 24:3). The coming of our Lord is one of the keynotes of this epistle (see 1 Thess. 1:10; 2:19; 4:16; 5:23). In the present setting Paul sees the day of Christ’s coming as the time when the believer’s character must be established. There will then be no possibility of change.

Saints. Gr. hagioi (see on Rom. 1:7). In the NT hagioi generally refers to the redeemed children of God (Matt. 27:52; Acts 9:13; 1 Cor. 1:2; etc.). Some believe that hagioi here refers to the angels who accompany Christ at His parousia (Matt. 25:31). Others believe that Paul is thinking of the dead and living saints who are united at the time of Christ’s appearing (1 Thess. 4:13–17) and with whom Jesus will be associated at that time.

Ellen G. White comments

1    AA 234

6–10AA 255

8     EW 28; MH 167

11, 12  ML 221

12, 13  AA 263; 5T 693

13        MB 149