Deeper Commentary

CHAPTER 3

3:1 Wherefore when we could no longer endure it, we thought it good to be left behind at Athens alone- The "wherefore" references Paul's explanation at the end of chapter 2 as to how his salvation is tied up in theirs; they would be part of his eternal crown. When Paul was imprisoned in Rome, it seems Epaphroditus was a great comfort to him; he didn't want to send him to Philippi, but he "supposed it necessary" (Phil. 2:25). Likewise, it was only when he "could no longer forbear" (1 Thess. 3:1,5) that he sent Timothy away from him when he was living at Athens, to strengthen the Thessalonians. Paul came to really need his brethren. We recall how Paul almost pathetically begs Timothy to come to him in Rom (2 Tim. 4); he so valued the company of others. So the sending of Timothy was a huge sacrifice for Paul, but he did so because he so loved the Philippians and was concerned at the state of their faith; for the nature of his eternity was tied up with their salvation.

Loneliness isn’t at all a bad thing. Paul tells the Thessalonians how desperately he wanted to physically be with them, but God stopped him “time and again”; and so he concluded in the end that it was better for him to be left at Athens alone and send his close companion to them (1 Thess. 2:17-3:1). But looking back, we realize that that aloneness in Athens had actually been for his spiritual good, even though he so longed to be with his brethren. And here those who so bemoan [understandably] their spiritual isolation as they live out their Christian lives in ones or twos can take comfort. It was whilst left alone in Athens that Paul’s conscience was stirred within him and he began an incredibly successful preaching campaign (Acts 17:16-22). The image of that wonderful man standing alone on Mars Hill taking Christ to the masses there for the very first time is inspirational; but he only stood up there and did it because he had been left in Athens alone by a loving Father. His loneliness led to his spirit / conscience being stirred within him by the need of the humanity around him. His loneliness made him see how unique was his relationship with God Almighty and His Son.

3:2 And sent Timothy, our brother and God's minister in the gospel of Christ, to establish you and to comfort you concerning your faith- See on :1. Paul was ever concerned with 'establishing' converts in their faith (s.w. Rom. 1:1; 16:25). he was far from just notching up baptisms. This was a particular concern at Thessalonica, for they had only had Paul with them two or three weeks to teach them the Gospel. Paul uses this same word for "establish" another three times, but always about the Father and Son establishing the Thessalonians (3:13; 2 Thess. 2:17; 3:3). Our efforts to establish others will have God working with them; we are Him to others. Especially in a situation like this, when it was impossible for Paul to personally visit and establish them (see on 2:15,18). God is the One who builds up even when we personally cannot. "Comfort" is the word used about what Paul did to them whilst with them (2:11), what he seeks to do through his letter (4:1,10; 5:14); and especially significant is the way that Paul uses the word in teaching them to comfort one another (4:18; 5:11). This is the sign of maturity of converts; when instead of relying upon visits and letters for upbuilding, they build themselves up.

3:3 That no one be moved by these afflictions; for yourselves know that for this we are appointed- "No one" reflects Paul's concern for every single member of the flock; see on 2:11 "each one of you". "Afflictions" is the same word used in the parable of the sower for the "tribulation" which inevitably comes to every believer, but which causes some to fall away (Mt. 13:21). It is however the same word used about the tribulations of the last days (Mt. 24:9,21) which Paul believed were coming upon them in the first century.

3:4 For truly, when we were with you, we told you beforehand that we are to suffer affliction. Even as it came to pass and you know- Paul made a point of telling his converts that tribulation / affliction was bound to come (s.w. Acts 14:22 "We must through much tribulation [s.w.] enter into the Kingdom"). I noted on 2:11 that Paul spent his few contact hours which he had teaching the Thessalonians in focusing more upon practical issues than theological ones- hence the apparent serious gap in their knowledge about the resurrection in chapter 4. The persecution of Paul and driving him out of Thessalonica didn't calm down after he left- his converts were clearly targeted.

3:5 For this cause I also, when I could no longer endure it, sent Timothy- "No longer endure it" is a repetition of :1. Paul was so anxious about their faith because the nature of his eternity was tied up with whether they would endure in faith (see on 2:19,20). To send Timothy was a major sacrifice- see on :1,2. Notice how there was no distinction between Paul’s will (“When I could endure it no longer, I also sent...” 1 Thess. 3:5), and that of his fellow workers (“When we could endure it no longer… we sent...” 1 Thess. 3:1,2). He assigned to his brethren his own feelings and decisions.

That I might know your faith, lest by any means the tempter had tempted you and our labour should be in vain- Despite having had these questions about the state of their faith, he had always been positive about their faith and endurance, even telling God about it (1:2,3). This means that despite his doubts about them and valid concerns, he believed in their status in Christ and felt towards them accordingly. This is no simplistic positivism, but a studied outworking of faith in what it means for a person to be in Christ. The source of the opposition at Thessalonica was the Jews, as 2:14-16 and Acts 17 makes clear. They were the tempters, the satan of 2:18. He personifies the entire Judaist opposition and Jewish plot against his work as a singular adversary. We note he likens the Judaizers tempting the Corinthians to the tempting serpent in Eden (2 Cor. 11:3). To go off to Judaism would cost them their salvation; and Paul's labour would have been in vain. But he has stated in 2:1 that his work with them so far had not been in vain.

3:6- see on 1 Thess. 2:17.

But now Timothy has come to us from you and brought us the good news of your faith and love, and that you have good remembrance of us always, longing to see us, even as we also you- Paul seems to equate their good attitude towards him with having kept the faith. He was indeed so tied up personally with his own message that this was understandable. But he writes this in the context of concern about the Judaizers (:5). Their approach was clearly to defame Paul and shake faith in him personally. Paul must have endured defamation and slander more than most, and yet his positive, proactive approach continued. He didn't let it bring him down, as lesser men have often done.

3:7 For this cause, brothers, in all our distress and affliction, we were comforted through hearing of your faith- Paul wrote to the Thessalonians how their faith was a comfort to him in his "distress". And yet he goes straight on to say that he plans to visit them in order to "perfect that which is lacking in your faith" (:10). I find this so wonderful. Their faith was imperfect- and yet Paul all the same rejoices in what faith they do have, and can speak of "all the joy wherewith we joy for your sakes before God" (1 Thess. 3:9). Yet we are all too easily discouraged by the immaturities we notice in others' faith; instead, in a world where the majority don't truly believe, we need to focus on the positive in our brethren and rejoice in it, rather than holding them to some ideal standard which we claim to have in our own mind or understanding or perception. For when compared against the spirituality of our Lord, we are ourselves so miserably imperfect.

3:8 For now we live, if you stand fast in the Lord- Paul could say that he lived, if his brethren held fast; his life was bound up with theirs (1 Thess. 3:8; 2 Cor. 7:3), just as his eternity was (see on 2:19,20). He was willing to be offered as a drink offering upon the sacrifice of the Philippians (Phil. 2:17). Time and again he rejoices in the joy and hope of others (e.g. 2 Cor. 7:l3; Col. 1:4); they were his joy and hope and future crown of reward in the Kingdom (Phil. 4:1; 1 Thess. 2:19,20). For them to be accepted at the day of judgment would be his crown, i.e. his reward and expectation which he looked forward to. It was for their salvation, not his own, that he would rejoice at the Lord's return (2 Cor. 1:14). His spiritual life was bound up in that of others; others who were many times his spiritual inferior. See on 2 Tim. 2:10.

3:9- see on Eph. 1:4; 1 Thess. 2:19,20.

For what thanksgiving can we render again to God for you, for all the joy with which we rejoice for your sakes before our God- We noted on 2:19,20 that their acceptance in the Kingdom would be his eternal joy as they stood "before God" at the last day. But in prayer likewise "before God" he rejoiced in their faith (1:2,3). We are to live now the kind of life we shall eternally live; in this sense we "have eternal life". And so Paul rejoiced that if the Lord were to return, or they were to die, at that moment... they would be saved. He didn't allow the understandable worry about the possibility of living longer and falling away to cloud his present joy. He lived not as a naive short termist thinker, but as rejoicing in what Peter terms "the present truth" (2 Pet. 1:12), the reality which is gloriously true at this moment.

3:10- see on 2 Cor. 8:7; 1 Thess. 2:17.

Night and day praying exceedingly that we may see your face and may perfect whatever is lacking in your faith?-  We note the need Paul felt to be personally present with them in order to give them spiritual strengthening; he writes likewise to the Romans (Rom. 1:11). The need of his physical presence may have been because the laying on of hands transmitted some spiritual gift. But I prefer to think that this was not really what he had in view; rather, as noted on 2:9,10 and elsewhere, Paul presented himself to illiterate people as the incarnation of the Lord Jesus, and asked them to follow him insofar as he followed the Lord. This is why in his brief contact with the Thessalonians, he had explained to them his own past and shown them by example what a life in Christ looks like. And this meant that his personal presence with them was significant, and would assist in maturing, developing and completing their faith. As noted on :6, Paul rejoiced in their faith, even though there were things lacking in it.

Paul's description of praying "night and day" (1 Thess. 3:9,10) alludes to the sacrifices, prepared and offered "night and day" (Ex. 30:7,8; Ps. 55:16,17). There was clearly an element of preparation before offering the prayer, as there was before offering a sacrifice. Note how Prov. 15:8 likewise parallels sacrifice with prayer. Prayer ought to be a humbling experience, perhaps alluded to by the incense, representing prayer, needing to be "beaten small". Preparation of prayer involves humility. David takes words of supplication to himself, which as King he must often have heard from desperate citizens, and uses it in his own prayers to God: "Save, Lord: let the king hear us when we call... A Psalm of David" (Ps. 20:9). In this one sees a conscious humility in how David formulated his prayers.

3:11 Now may our God and Father Himself, and our Lord Jesus, direct our way to you- "God Himself" is involved in our lives, and can confirm us in our deepest desires. The same word is in 2 Thess. 3:5: "The Lord direct your hearts...". Clearly Paul believed that God can work on the human heart, directing hearts and in this case directing our path in life. There is no evidence, however, that Paul did re-visit Corinth.

3:12- see on 2 Cor. 12:15.

And the Lord make you increase and abound in love one toward another and toward all men- As noted on :11, Paul recognized that the Father and Son can work directly on the human heart. Increasing and abounding in love is an attitude of the heart or spirit, and here Paul prays that they will be "made" to have this; the work of the Father and Son on human spirits is surely by their Spirit working directly in the hearts of believers. Paul talks of an “account” of good works that is ‘increased’ by each good work- an account not kept by us, but by the Father (Phil. 4:17).  And if we ‘increase’ in such acts of love, we increasingly have a heart unshaken by the prospect of judgment to come (1 Thess. 3:13).

Even as we also toward you- Paul envisaged the love between the Thessalonians and himself as being a love which was ever increasing, thanks to God making it like that. All human relationships seem to begin with an in-loveness which fades and even ends. The unique spiritual gift of ever abounding love is that the recipients of that gift go on increasing in love. And this will be our experience eternally; an ever increasing love between each other. This is why it is so serious if believers in this life will not love one another, placing barriers and stone walls between each other so that love has no chance to grow.

3:13- see on Mt. 24:28.

So that he may establish your hearts unblameable in holiness before our God and Father, at the coming of our Lord Jesus with all his saints- It is the experience of the gift of the Spirit making us ever growing in love (:12) which will mean we can appear before God, the Lord Jesus and the Angels, or before our own brethren, with hearts which have been 'established' or set fast. This is the same word used of the work of establishing we do to others (:2). There is thereby a wonderful connection established between how the Thessalonians will be at the day of judgment, and the efforts made for them now by Timothy. And this is true of our work for others. No longer, then, is church attendance and interaction with other believers to be treated as mere attendance at the same social club. We are working for the establishment of others now, in a way which will help them become now who they shall be before God at the last day.

The context has been of love toward others, and so I suggest the "saints" before whom we shall have an established heart at the day of judgment refer to our brethren. "Saints" usually refer to human believers rather than Angels. If we have not dealt in love toward them now, how can we have an established, stable heart before God as we appear before them in the day of judgment? There is ample reason to think that the "saints" in this context of judgment day refer to the believers. The Lord Jesus comes to judgment with His saints with Him (1 Thess. 3:13; Zech. 14:5; Jude 14). It is reasonable to guess that this assembly of faithful believers will visibly reflect God's glory, giving the impression of a 'shekinah' cloud. This may be due to the physical presence of the Angel with us during our time in this cloud. The cloud of witnesses (Heb. 12:1) will go with Jesus to judgment, which must be located on earth for the glimpses of the judgment seat which we are given to be realistically fulfilled. Such a picture is presented in Dan. 7:9-14; the Lord Jesus comes with the faithful, symbolized as clouds, along with the Angels, to the judgment seat. It is at this stage that the responsible from all nations come to the judgment (Mt. 25:32) so that there can be a separation of sheep and goats. The 'coming down' of the righteous responsible to Jerusalem will be at the same time as the judgment of the wicked nations in that same place: "Thither cause thy mighty ones to come down" (Joel 3:11) occurs in the context of Armageddon. The bride as it were comes down out of Heaven as a prepared bride. "Saviours shall come up on mount Zion to judge the mount of Esau" (Obad. 21), i.e. Israel's Arab enemies. The apparent confusion between our gathering to judgment in Jerusalem and the judgment of the nations there at the same time is explicable if we accept that the meaning of time will be collapsed around the second coming.